Skip to main content

Full text of "The Great Harmonia"

See other formats 


This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project 
to make the world's books discoverable online. 

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject 
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books 
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. 

Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the 
publisher to a library and finally to you. 

Usage guidelines 

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the 
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to 
prevent abuse by commercial parties, including placing technical restrictions on automated querying. 

We also ask that you: 

+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for 
personal, non-commercial purposes. 

+ Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine 
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the 
use of public domain materials for these purposes and may be able to help. 

+ Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find 
additional materials through Google Book Search. Please do not remove it. 

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just 
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other 
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of 
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner 
anywhere in the world. Copyright infringement liability can be quite severe. 

About Google Book Search 

Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers 
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web 



at |http : //books . google . com/ 







LIBRARY 



DIVINITY SCHOOL 



GIFT OF 

The il^.-lrri or 

.'^9 H,epte.' liber, \lM)h^ 



Digitized 



by Google 



Digitized 



by Google 



Digitized 



by Google 



Digitized 



by Google 



Digitized 



by Google 



THB 



GREAT lAEMONIA, 



GONCBRNINO 



THE SEVEN MENTAL STATES. 

BT 

ANDREW JACKSON DAVIS, 

[FLBfl OF NATORB, HBB 
▲ YOICB TO MANKIND.' 



BpontaDeoas and profoand Qaestiom are IMng representatiTes of internal Desires; 
bat to obtain and enjo^ those pore and beaotiful responsesf which are intrinsically ele< 
vating and eternal, the Inquirer should consalt not superficial and popular Authorities^ 
bat the everlasting and onehangeable teachings of Nature, Reason, and Intaition. 



VOL III. 



BOSTON: 
BENJAMIN B. MUSSET & CO. 

NEW YORK: 

J. S. BEDFIELD ; FOWLEBS & WELLS- 

1852. 



Digitized 



by Google 



SEP 291899 



Entered, aooording to Act of CongresB, in ihe year 1852, 

By ANDREW JACKSON DAVIS, 

in the Clerk's Office of the District Court of the United States, in and for the 

Dbtrict of Conneotiont 



STimiOTTTSD BT 

RICHARD H. HOBBB, 



Digitized 



by Google 



THE 



GREAT lARMONIA, 



VOL. III. 

THE SEER 



Digitized 



by Google 



Digitized 



by Google 



AUTHOR'S PREFACE. 



In accordance with an announcement made in the Pre&ce to 
Vol. n., " The Teacher," the author has devoted almost all the past 
year to lecturing and orally teaching the principles of the Harmo- 
nial Philosophy. It was supposed that this absorbing occupation 
would preclude the possibility of writing and issuing the present 
volume. However, as it still appears, the regular treatment of the 
subject ^* Concerning The Deity," which concludes the preceding 
work, is postponed to another volume of the series. 

The subjects treated in the ensuing pages are, in the present state 
of the public mind, of the utmost interest and practical importance. 
Several of the discourses are somewhat discussionary in spirit and 
method, especially those which treat of "Religious Chieftains" — 
embradng the most prominent personages mentioned in profane 
and sacred History^ — the object being to adapt the thoughts to the 
popular understanding. The difference in style perceptible between 
the author's works of the past year and the previous volumes, is the 
difference which must naturally exist between a profound treatise, 
designed for quiet examinations, and the popular, extemporaneous 
style adapted to a public audience. "The Approaching Crisis" and 
" The Seer" are works composed from lectures delivered before a 
promiscuous assembly. 

It is believed that the present work will do much toward giving 
correct and definite impressions concerning the entire phenomena 
of Psychology, Clairvoyance, and Inspiration. The whole ground 
is traversed and examined in detail, and the conclusions obtained 



Digitized 



by Google 



6 AUTHOR'S PREFACE. 

are believed to be entirely consistent with the principles of nature, 
and with the author's personal experience. For a summary view 
of the subjects treated upon, the reader is referred to the adjoining 
table of contents. For the position now occupied by the author in 
relation to the world of Reform, the preface to the " Approaching 
Crisis^* may be consulted ; this will give some idea of what the 
reader may expect during the coming year, should circumstances 
warrant Those who have written to the author, concerning the 
great questions presented in this work, may possibly find satis- 
factory answers by examining the succeeding pages. 

Standing in the vestibule of creation, we are' capable of compre- 
hending but a small amount of the truths connected with our 
pres^it and future existence. But it is truly bdieved that the 
volume here presented, will extend the reader's survey of life, and 
add many rainbow tints to those &miliar thoughts which every age 
has done something toward developing. To the good mind a good 
result is certain; the inquiring>may be placed upon the straight 
and narrow way leading to joy and peace. 

A. J. J>. 

HiLRTFORO, March 27, 1852. 



Digitized 



by Google 



COKTENTS. 

LECTURE I. 

TBS imUON OF MIND CONBIDKRED AB A HOTXVS FOWXt. 

ThcTfi^vemaoy of mmd. The natunil formstioa of mind. Hownund 
nibdimi tile animal Idagdom. The power of mind to make rough p]aoM 
emoo^ and the crooked straight. How mind has triimtpbed over atone, 
wood, and the elements. The final use of atmospherio eleotnctty. The 
nearness of soientiflc r«fbrm to moral growth, IS 

LECTURE II. 

THB MISSION OF MIND CONBIDBRBD AS A MOKAL POWUL 

Definition of mind. The recognition of divinity. Ixnrd Bacon and Isaac 
Newton. Theology reqiares a scientific basis. The benefits of a true 
philosophy of mind. The grandeur of the human intellect The position 
of Nature and Reason — ^their mission, SI 

LECTURE III. 

ON THE FHILOSOPHT OF CLAJBYOTANCB AND INSFIKATION. 

Representation of the subject to the author's mmd. The dangerous 
characters. BibUcal allusions to clairvoyance. The inconsistency of BiUe- 
believers cm the question. The good husbandman. The happy method. 
American liberty. The voice of dissolution. Solomon's admonitioDB. 
The question of human experience. Changing water into wine. The 
true use of experience. The troublesome class of skeptics. The tinudity 
of certain minds to go where truth may most reside. The pivotal event 
recorded in the Primitive Ifistory. The sacred canon. Hie doud of 
witnesses. The true foundation of fSaith, 97 



Digitized 



by Google 



8 CONTENTS. 

LECTURE IV. 
▲ DinmnoN of the betbn ukntal itatm. 

PA«K. 

The object of these lectures. The misapplication of reason. The 
saperfioial reasoner, and the eyils thereof. The errors of ihe niaj(mty. 
The method of ascertaining the true causes of various phenomena without 
spiritual illumination. The interior method, and the good eflfeots thereof. 
The seven states placed in their proper order. The rudimental state to 
be considered, 41 

LECTURE V. 

MAN^S ORDINAaV STATE CONSIDERED IN CONNECTION WrTH THE 
EXTERNAL WORLD. 

The relation of man to nature. The Mosaic hypothesis not admitted. 
The law of progress. The authority of antiquity. The invariability of the 
Divine Being. The cAA hypothesis explained as to its origin. Man's 
right to interrogate ev«ry thing. Hie freed spirit. Hie animal nsfeore in 
the human mind. The analogies perceptible. The oharaoteristics de- 
scribed. The unity of the animal world in man. The duality of man. 
God and the universe. The solar wonders. The safety of the universe. 
Causes and effects. Man's spirituality. The internal senses acknowl- 
edged. The death of the old man, 47 

LECTURE VI. 

MAN CONSIDERED IN HIS INTERNAL RELATIONS TO THE SnRITUAL 
UNIVERSE. 

The law of adaptation defined. The analogy of the body and spirit 
Mian's interior life. The variety of men — ^the causes. The divendti^ of 
gifts. The law of combination — its effect upon mind, 67 

LECTURE VII. 

A GENERAL CONSIDERATION OF MAN^S F8TCHOLOOICAL CONDmON 
AND POWERS. 

Hie psychological state. The moimtebank side of the question. Odylio 
or magnetic force not used in psychology. The phenomenon explained. 
Tlie viper and the bird. The two states. How Napoleon was made a 
warrior. How Jesus was made a great moral reformer. The devil 
wrongfully blamed by clergymen. Three cases cited from Mr. Sunder- 
l^d's " Patbetism." Psychology applied to our species, 73 



Digitized 



by Google 



CONTENTS. » 

LBCTURB VIII. 

ON TBI KBULTI0N8 AND DSFINDKNCIKl EZIffriNG BITWNEN TIOI 
BOOT AND TEN lOUI^ 

The tokneis of past systenui. Delirium tremens. The natonlneM €f 
olainroyanoe. Man and Nature. EninUm^B free inyestigatioiis. Blatter 
and mind. The laws which mifeld good and bad charaoters. Biehard 
the Third. The mother's testimony. Positiye and negative laws exhibited 
m medicine. Marks upon children. Bliistratioiis. Dr. Edward's testi- 
mony. Neoessity of a tme philosophy, 85 

LECTURE IX. 

OONOBBNINa TBS FSrCHOLOOIOAL ACTION OF TBI MIND UTON TBS 
BODY IN DUBASE. 

Action of mind upon the body in disease. Blastrations. The law of 
mental captivity. Dreaming. How parents can improve their nnbom 
ehildren. De&utions. Natural psychology. Three lUnsfcrations cited 
from^^FMbetism." lliesiMritof Reform, 95 

. LECTURE X. 

Of TBI FBILOSOPBT AND OUTBB MANIFISrATIONS OF A UNIVBBaAL 
STMPATHT. 

The sympathetic state. fViotB and fiction. Tmih Inrks in aU imagina- 
tions. The certainty of criticism. The removal of social deformity. The 
tme artist The religion of sympathy. George Herbert's description. 
The new birth. A deseription of the Author's first view of Nature from 
the spfaritual state. Man's interiors. The diffarent organs, &o. The 
localities, properties, qualities, uses, &c., of the vegetable kingdom. The 
mmeral Idngdom. Peter's vision. The general interior appearance of 
Natnre. Illustrations of the law of sympathy, 105 

LECTURE XI. 

CNMIOBBNINa TBB BZTBBNAL MANIFSSTATIONS OF TBI SmTATBITIO STATB. 

The Odylic force described under the term, '^ Magnetism." The phi- 
ksophy of itB action. Definitions. The magnetic process. FSycho- 
sympirtfay illustrated in scriptural history. The ezplaiiAtion of contradic- 
tions. Ezekiel and Daniel. The power of prophecy— how caused— 
fflusCrBtions. ConclusioD, 195 



Digitized 



by Google 



10 CONTENTS. 

LECTUBS XII. 

ON THB HWro&ICAX. KVHUDICU OW TBM mTCBXHmBkTBMnO 0TATI. 

TAME, 

Oonreot and inoonreot reasoning. The world's testunony. Hie woman 
at Jaoob'-a welL Oaifvoyanoe OThihite<1 by Jesoa. Unf nlfitted profkhedeti 
Dennnaifttion aatidpated. The OKJgin of sapemataialiain Uloaknited,. . . • 189 

LECTTJEE XIII. 
ram mnajOs aoamnm or amcunt ntonum, aasui, and RKUoioini 



Smmanuel Swedenborg accepted as a type. Why people believe in 
anpernatural penonagea. The impoBsibiUty of reasoning upon a super- 
natoalbaoa. The poailion of Prof. George Bnah examined as a tgrp^i. . . 153 

LECTURE XIV. 

OK THK llOltAL OR REUOIOtJB MANIFESTATIONS OF THB TRANSITION STATK. 

TheaameaobjeetoontiiHied. The impossibifity of usiiig the reason qbi 
a Bupematural doctrine. The nnlyenal iaUaqy. The oontndielaona of 
inspired men. The New Philosophy, 165 

tECTURE XV. 

THE TRANSrriON BTATB OF MIND AS DEVELOPED AMONG REUGIOUB 
CmEFTAIN& 

Tbe psyehoHsympothetie state of iSbe mind. The troubles of the refi- 
g^us world. Mohammed, Joseph Smith, Swedenborg, Moses, Joshua, 
and Aaron. The certainty of psychological captivity. Explanations given 
of the transition state. Swedenborg's condition briefly explained, llie 
seerslup of Swedenborg admitted. The duaKty of his mental state. Tlie 
ohild and the giant. Consistenoy not yvSbld in ^be {nremises. The pro- 
fessions of an ehieftains — the evils thereof. The certainty of reform. The 
trae position of Swedenborg. The laws of our psychological being applied 
toSwedenborg. The nmplioity of Truth, 181 

LECTURE XVI. 

CONTINUATION OF TRAmOTIONAL MANIFESTATIONS AMONO REUGIOUB 
CHIEFTAINS. 

The general honesty of reBgions chieftains. Human testimony not re- 
liable. The true doetrine of InoarnatiMi. The di£ferenoe between the 
laadieni and reoeivera of popular theology. Prof. Buah aad the pvofbeA 



Digitized 



by Google 



CONTBKTS. 11 



of ihe New Chnreli— lihe learned eflbrt Speeid pleading'— 4ihe oaae made 
out. The paraUelisms. Zoroaster'a prayer — the applioalion. Mobam* 
med'd professions — ^the application. Identity of the 'TnrkiBh and the 
Christian views of h^, fte. Mohammed and the prophet Dmieh The 
testinkony of .Aim Lee — ^the applioation. The dedaration of all leaden. 
The conflict. Krishnah's prayer and solemn profession — the application. 
Joseph Smith's prayer and profession — ^the appGcation. The unreaKm* 
ableness of bigots or psychologized believers. The anther's profesaiona— 
the application — ^no In&lIibLUty. The results of dishonesty and ignocanoe. 
The final ccmoliision in the case of Swedenborg, — applying to dl reiU|^oiis 
cbieftains. The universality of Qod's providence,. 197 

LECTURE XVII. 

BEmO AN APFUCATION OF FHTSICAL LAWS tO SVBRT-DAT UVB. 

Discords and harmonies. The sea ; the tempest ; the calm ; the re- 
action — and the evils thereof. An angeVs happiness. Theology and the 
world. The tme causes of civilization. A glorious work. The preaober'a 
plea. Ihe use of Wisdom,.. 217 

LECTURE XVIII. 

CONCERNING THE rHILOBOrHT AND PRINCITLES OF SOMNAMBULISM. 

Somnambulism. Definitions — ^the relation of the states. Original 
propositioQ considered. Interior investigation. The doefities oonsidered. 
The divinity of elements. The magnetic power. Wordsworth's prophecy. 
The state of somnolency described. Jenny I4nd. Dr. Adam Clarke. 
Conclusion, 231 

LECTURE XIX. 

TBB MENTAL FACULTIES CONBIDEllED IN RELATION TO CLAIRVOTANCB. 

The contractive and ezpanave lenities. Sonroe of skeplioism. Qas- 
voyance. Dr. Gregory. Different subjects. Questions and replies. 
Directions. La Place. A letter and its answer, 251 

LECTURE XX. 

CONCERNING THE PHENOMENA AND HISTORY OF CLAIRVOTAMCB.. 

Soul-stirring excitements. Goethe. Report of the Frencb Academy. 
Condudon, 9^ 



Digitized 



by Google 



12 CONTENTS. 

LECTURE XXI. 

OONCKRlCDfa TRS imiTUAL BTATK AlVD ITC EZTBKNAL MAmRVTATIOin. 

TAMfM. 

The true natmre of mental OlnminsdoD. The 8|nritiial state as distiii- 
gnished from all other oonditions. The frool^ee. Lores and Wisdoms, 281 

LECTURE XXII. 

OONCIRIONO THE PRINdPLBB AND 0AI7SKS OW TRUI DCSPIKATIOir. 

The principles of insi»ration illiutrated. Catholics and Flrotestants. 
The world's experience. The sources of inspiration, 895 

LECTURE XXIII. 

THE PmLOSOPHT qjF OaDINAKY AND BZTRAOM)INAAT O&BAMINO. 

Dreaming. Sleep and Death. Explanations of the causes of Dreams, 811 
LECTURE XXIV. 

THB SOUKOIS OF HUMAN HAPPINESS AND MISERY PBIUMWPHIOAXXT 
CONSIDERED. 

The laws of nature. Ignorance of clergymen. The divine government 
considered in all departments of life. Spiritual replies, 331 

LECTURE XXV. 

A BRIEF EXPOSmON OF THE SATAN WHICH TEMPTED JESUS OF NASARBTH. 

Ezporitions of scripture. The temptation. Fear. Policy vernu Prin- 
ciple. The kingdom of heaven. The Eternal Present, 845 

LECTURE XXVI. 

THE AUTHORmr OF THE HARMONTAL PmLOSOPHT. 

The different definitions of Truth. The great question. The author's 
definition. Natare's Divme Revelations, 86S 

LECTURE XXVII. 

ON THE USES AND THE ABUSES OF THE SABBATH IN THIS COUNTRY. 

The Lord's Day. The Blue Laws. The restrictions. The trnths of 
Nature. Selling sermons, 877 

MISCELLANEOUS ARTICLES, 885 



Digitized 



by Google 



THB 

GREAT HARMOIIA. 



LECTURE I. 

THB MISSION OV MIND, CONSIDERED AS A MOTITB 
POWER. 

In approaching the examination of a subject so profoundly 
important, as the mission of the human mind, we should not, for 
one moment, allow our thoughts to wander, or our reason to fail 
to perform its appropriate office. 

Li the first place, I desire to remind you that there are many 
positions from which man can contemplate his fellow-man. Among 
others, he may be regarded as an object of sympathy and commis- 
eration, and, also, as an object of admiration and profound reve- 
rence. I will not now tarry with any unnecessary classifications ; 
but proceed to announce my design, on this particular occasion, to 
examine and contemplate the human mind as a mechanic would 
study a motive power — as a source of action, of condensed strength, 
of manifold infuences, 

I am impressed to begin with this external and material view of 
the mind, because it is commencing at the foundation principles of 
motive power, so fer as man is concerned with the physical world 
about him. It is generally admitted that *^ knowledge is power.'' 

2 



Digitized 



by Google 



U THE GREAT HARMONIA. 

Consequently, if we acquire a correct knowledge of man's men- 
tal constitution and mission, it is evident that we will be all the 
more capable of overcoming obstacles and accomplishing exalted 
designs. 

That man is the masterpiece of creation — ^that he is the imperial 
lord of the several kingdoms of Ijfe and activity — ^that be is an 
epitome of all known forms and structures — ^that he is a microcosm 
of all nature, ^n its broadest sense — are no new affirmations to 
those who have studied the vast generalizations of the Harmonial 
Philosophy. But why is man thus exalted ? Why does be stand 
upon the towering apex of the visible creation ? Is it because his 
head is more beautiful than the head of the lion ? Is it because 
his face is so diversified witb beautiful features, with graceful 
curves, and harmonious undulations ? Is it because his anatomy 
is a finer piece of chiseled sculpture than any form whicb is known 
in the spacious academy of nature ? Certainly not? But why? 
Because when from his head, and face, and structure, departs the 
indwelling principle which has enlivened the whole tenement and 
given to every feature its beauty and expression, then the power 
and perfection of man are gone, and the golden flame, which causes 
him to shine superior to all other things, is extinguished to all out- 
ward perception. But what conclusion are we to draw fi-om this 
£act? I reply, we are constrained to acknowledge that man is 
superior to all other developments in nature, because he possesses a 
greater motive power, a deeper source of feeling, and a higher 
mental organization. His mind is the foundation of his suprenuicy ; 
this is the source of his seeming omnipotence. 

Without further remark on this head, let me impress your un- 
derstandings with this principle, — viz., that man is the ultimate 
and highest development in nature ; consequently, that all below 
man must of necessity enter into the composition of his being. 
If man is composed of all substances and principles which exist 



Digitized 



by Google 



THB MISSION OF MIKD. 15 

below Idm in the oamstitution of Nature, t&en it ibllows m a con- 
sequence, that he is the ^>cal concentration and sublimated cond^ 
sation of all the powers and principles which live in the vast organ- 
ism of the objective world. 

Matter and Mind have heretofore been supposed to constitute 
two distinct and independent substances — ^the latter having no 
material origin. Buj; it is coming to be'seen that Truth is a unit, 
that Nature is every where consistent with herself and that mind 
is the flower of matter, as man is the flower of creation. From the 
depths of the sea, from the foliage of the valleys, from the fruit of 
the fields, from the animal kingdoms of the earth, gush forth the 
elements and essences which enter into and constitute the human 
mind. That which is gvfoin to^lay, may to-morrow form a portion 
of nerve and muscle ; on the third day it may become an element 
of hfe ; on the fourth, a sparkling thought. The evening breeze, 
ladened with the fragrance of many flowers, may breathe into our 
nostrils the breath of life ; and, by the simple process of inspirit 
tion, it thrills our blood, causes our hearts to beat vigorously ; then 
mounts to the brain, and takes up its eternal residence in the do- 
main of mind. 

The Sun sen<k forth its ri<^, effulgent rays, and the waters dance 
with new life ; the flowers ope their ruby lips ; the fields, bathed 
in the soft radiance, sparkle like seas of diamonds ; and every 
thing receives and enjoys the vivifying emanations, according to its 
capacity, its requirements, and its degree of life. And after each 
mineral compound, and vegetable organism, and flower, and vine, 
and animal, has refined the elements sufficiently, then man receives 
them and converts their finer qualities into his thinking principle. 
Thus man is the great reservoir into which all powers and sub- 
stances flow ; and it is, therefore, true that he is, in his physical 
and mental constitution, the nource of great motive power and 
mental supremacy. 



Digitized 



by Google 



It THB GBBAT HARMONIA. 

Hie misBion of mind is dbnsequentiij high and God-like. Stand- 
ing upon the topmost round of the visible creation, and being a 
connecting link between the material and the spiritual — ^a little 
lower than the angels — the Mind is the master of all beneath, and 
the certain prophecy of mu<^ above ! 

Man is destined to put all enemies under his feet. By enemies, 
I mean, all obstacles and barriers to human progression and hap- 
piness. 

The motive power of mind is mighty ; because its source is 
knowledge. The strength of nations does not consist in a heredi- 
tary monarchical government ; in extensive navies and numerous 
armies; in gigantic castles and impregnable battlements — ^but in 
the liberty^ unity, and enlightenment of the people. Great physi- 
cal strength is frequently combined with ignorance ; and uniformly 
it shrinks from the power of knowledge, and cowers down, with 
the overpowering conviction of innate weakness. David^s intelli- 
gence slew the physical giant ; so, one profound student of nature 
will put to flight ten thousand priests whose only strength con- 
sists in their ecclesiastical organizations, and in the superstitious 
ignorance of their devotees. When the powerfril masdflf has given 
expression to some impulse which displeases the litUe child by its 
side, see how, before the uplifted hand of that commanding child, 
the dog bows, with its eyes full of genuine contrition, and entreats 
for mercy. But why is it so ? Is it because the dog is less pow- 
erful than the child ? Nay ; for the dog possesses twenty times 
more physical power. What, then, subdues the stronger body ? 
It is the stronger hind I The child possesses that irresistible mo- 
tive power of intelligence which the dog can not withstand. Did 
the horse, or lion, or tiger, or elephant know the superiority of 
their physical strength, over that in man's possession, how quickly 
would they rebel against the enslaving purposes to which they are 
applied. But man can capture, train, and ntianage these powerfrd 



Digitized, 



by Google 



THE MISSION OF MIKD. 17 

mimids; because his superior knowledge gives him wapeanor 
strangtb, therefore, he oonquers. 

The mission of the human mind, as a motive power, is to sub- 
due the soil, exterminate all unwholesome developments of the 
vegetable and animal world, and change extensive plains into gar- 
dens of health and comfort. By the magic of mini>, the rough 
phioes will be made smooth, the crooked straight^ the wilderness 
to blossom as the rose, and the cold, damp, pestilential winds, that 
now sweep over the earth, and spread consumption and &mine in 
every direction, will be ultimately changed into a healing influ- 
ence — calm as the evening zephyr, breathing over the gard^iiaed 
fields and vineyards of the land, fraught with sweet peifumes. 

See what mihd has already accomplished I There was a period 
in the remote history of mankind, when lakes and oceans flowed 
without a single indication of human life upon their bosoms — ^when 
the deep Mediterranean, 

" That tideleflB sea. 
Which changeless rolls eternally,'' 

gave no evidence of man^s immortal skill in the sdenee of naviga- 
tion. But now behold upon the waters how proudly sails the 
ponderous vessel, at whose helm stands the strong and feariess 
mind of man, which conquers all oppontion am(»ig the elements, 
and guides the ship to its proper destination. And those lakes 
and rivers that once rolled in idleness and reflected only the foliage 
and outlines of craggy clifi&, or the clouds that move above, and 
the sun, the moon, and stars, are now the common highways of 
nations, conveying from place to place the perfections of art on 
their laughing tides, and lending tlieir elements to augment the 
speed "of transportation. Yea, the minb of man has not only 
spread its power over the sea, and converted the watery element 
into the vapory air which moves the mighty engine ; but k has 

2* 



Digitized 



by Google 



18 THE GBBAT HARMONIA. 

also caused the musical lakes to pour their refreshing streams into 
the sick chamber — ^there to act in the twofold capacity of a physi- 
cian and a medical reformer ! 

The earth's inhabitants have known the time, when the electric 
fire played frantically, and wholly uncontrolled, through the heav- 
ens, now and then leaping from some lofty peak to the peasant's 
door, strewing its eccentric pathway with dying birds, and beasts, 
and men; but the human mind has chained the lightning, now 
keeps it imprisoned in canisters, and when occasion requires, per- 
mits it to perform the duties of an errand boy, in a three-minutes' 
trip across the continent ! When I contemplate what the human 
MIND has already accomplished with the wood, stone, and physical 
elements of nature, — ^when I think of Italy with its clustering pal- 
aces and terraced gardens, with its stately convents and insurmount- 
able fortresses — when I think of Egypt with its pyramids — of the 
architectural magnificence of Rome — of the cities that are spring- 
ing up in our midst, with their innumerable possessions of art 
and evidences of human skill, — I can not but be surprised that 
the conservative and popular theologian has the courage (or igno- 
rance^ perhaps) to insist upon man's innate inability to transcend 
all obstacles which lie between him and the attainment of future 
happiness and univeisal liberty ! 

The world of mmce is replete with the evidence of the superior- 
ity of the human mind over the gross materials of nature. Man 
exercises an unlimited control and proprietorship over all below his 
exalted position ; and he is the governor, director, and lord of all 
subordinate creations ; because he is the highest and most perfect 
combination of all elements and essences which exist in the lower 
departments and kingdoms of nature. In this sense, man pervades 
all beneath him. He psychologically impresses the beasts«of the 
field, and the birds of the air, that he is their lord and superior. 
£very thing learns instinctively to concede this supremacy to man ; 



Digitized 



by Google 



THB MISSION OF MIND. It 

beeaiue the invisible mknd is the source of bis sublime powen and 
abilities, and every thing seems . impressed with the oonaciousnees 
that he is thus exalted and thus endowed. 

But need I inform jou that man is himself jet ignorant of his 
latent motive powers — that he does not know how £ur his mission 
and powers extend over nature ? When I contemplate the mightj 
works which man is certain to accomplish in the future, on this 
earth, I start back with the overpowering conviction that he will 
appear more God-like than human. 

The hot deserts of Arabia, now merely seas of sand and desola- 
tion, will yet appear, under the weU-directed mechanical treatment 
and skill of man, like the undulating valleys of Italy. Man will 
yet learn how to creaJU and preserve an equilibrium between the 
soil and the atmosphere. He will be enabled to instigate, control, 
and direct the fall of rain over such portions of the land as need 
moisture ; and thus he will elevate much parsimonious soil to the 
height of richness and abundance and to the bringing forth of pure 
productions. He will spread civilization over the dominion of the 
heathen ; he will convert the darkest forests into gardens of beauty ; 
and the disagreeable vegetable and animal forms, that now disfigure 
the £ace of nature, will be banished ; and the lion and lamb will 
lie down together. The lightning, that now performs the duties 
of a courier, and which sometimes ventures to declare itself inde- 
pendent of man's power, will yet he the chief agent of mechanical 
locomotion — it will drive the engine more rapidly than ever, and 
bring states into the most intimate relations ; because it will almost 
destroy the time and space which now divide the interests, of the 
people that inhabit the different portions of the land. And eUc- 
tricity will yet be the means (under man's direction) of conducting 
away from unhealthy localities, the pestilential miasm which gene- 
rates disease among men ; and meanwhile, in its concentric gyra- 
tions through the broad tracery of conductors in the air, the light- 



Digitized 



by Google 



to THE GBKAT HARMONIA. 

ning irill emit the most sweet solian nragic which the mind can 
poBsiblj imagine. 

And then the Winds wiU no longer retard the flight of the 
aerial ttteamer across the hemisphere, because man shall have mas- 
tered the tempest ; shall direct the tides of the atmosphere ; and 
shall have arisen far above the meager obstructions which now 
impede his progress. Man has the power to ascend higher and 
higher in the scale of knowledge ; he possesses the concentrated 
qvudities and properties of motionj lifSy senstitiony and intelligence 
within himself; consequently, he can and will put all enemies 
(to his happiness and progression) beneath his feet, and yet he will 
never transcend^ reverse^ or arrest the immntaUe laws of nature, 
which are the wiU of Deity. 

All mankind, when mental cultivation and intellectual philosophy 
become universal, will participate alike in the rich blessings and 
advantages of improved machinery, and other apphcations of phys- 
ical knowledge. And then it will be discovered that there is a 
very intimate and sympathetic connection between the sciences of 
the mind and its moral altitudes. Indeed, I feel impressed to 
affirm, that man^s external condition is so dosely and inseparably 
connected with his internal condition^ that, by improving the one, 
he improves the other. Intellectual progress has unilbrmly kept 
pace with all improvements in the art of education. That kMnot" 
edge which gives man almost unHmited control over the elements 
of nature, will yet inform him of his more interior and moral 
powen, and this will lead him dvectly to true theology and to true 
religion. 



Digitized 



by Google 



LECTURE II. 

THK MISSION OF HIND, CONSIDERED AS A MORAL 
POWER. 

Matter, in all its strange, grotesque, and harmonious arrange- 
ments, discourses profoundly upon the attributes of mind. Here I 
employ the word mind in its most extensive application ; compre- 
hending the soul, spirit, love, passions, reason, and understanding 
which characterize human beings — all of which terms I use synon- 
ymously with mind. You will, therefore, remember that I am 
not speaking of any one particular faculty or attribute of the 
soul; but of that entire combination of faculties and principles 
in the spirit of man, which combination I am impressed to term 

MIND. 

It has been shown that mind is the m^ctster of the physical crea- 
tion — ^the conqueror and disposer of the imponderable elements, 
and the great harmonizing plenipotentiary of the earth and atmos- 
phere. That innate power which enables man to comprehend the 
laws, and control, harmonially, the phenomena of the world of 
matter, has a higher claim upon our consideration than any other 
terrestrial possession. When the mind is exercised upon the su- 
perior planes of thought, then all material forms are invested with 
an unusual significance— every thing has a deep and sacred mean- 
ing — the external world is full of divinity. Whilst that mind 
which is buried in the world of sensuaHty and materialism, can see 
nothing of those harmonious breathings of the Divine Principle, 
which adorns nature with ita diversified manifestations and attri- 
butes. He alone who feels within himself ihe workings of an im- 



Digitized 



by Google 



S3 THE GREAT HARMONIA. 

mortal spirit, can perfectly sympathize with, and in some measure 
comprehend, the kindred intelligence and love that emanate from 
the material forms which people the external world of effects. 
Such a mind is typical of a class of minds whose mission, in the 
moral department of Hfe, I am about to consider. 

It is a clearly-written fact in human history, that all scientific 
discoveries and the primary application of all scientific principles 
have been accomplished and made by a few minds. But the 
masses, having familiarized themselves with the philosophy of those 
principles, soon widen the sphere of their application. So in the 
world of thought A Lobd Bacon comes forth from his retreat, 
and shows the world how to succeed in the acquisition of knowl- 
edge — ^how the observation and comparison of facts and phenomena 
ooitstitnte the oslj certain means of obtaining demonstrative in- 
fcMmation. So a Newtok goes firom his seat under the apple-tree 
into his chamber, abandons his strong sympathies and intellectual 
powers to the teachings of nature, and soon holds up before the 
world a stupendous conception of planetary harmony. And when 
the cultivated classes read and digest his explanation, forthwith the 
principles are incorporated in all the affairs of life. Days and 
nights, weeks and years, are thereby detei-mined; the Yankee 
makes his clock, the astrologer arranges his almanac, and tKe mar- 
iner leaves the port, all in harmony with the profound and demon- 
strative teachings of astronomy. 

The midnight dream of the mechanic suggested the steam- 
engine, and a few additional dredms made it the potential agent it 
is of transporting millions of human beings from place to place 
over the earth. Thus the ideal begets the actual — ^the principles 
of mind incarnate themselves in physical structures. But before 
mind can display its creative and disposing powers in the higher 
regions of thought, it must have a broad substratum of scientific 
knowledge as a basis of more exalted and usefld superstructures. 



Digitized 



by Google 



THS MISSI019 OF MIKB. 53 

HeDo$, tlie laiflsioii of mmd, vlb a motive power ^ aboiiild be oompse- 
hended before we proceed to consider ite mifision of a jftom/ 
jxotaer. Science is naturally the primary stmtifietttion — ^the granite 
lbundation-~<^ all philosophical knowledge imd moral growdi. 
That is to say, all theology, religicm, and morality, to be of any 
service to mankind, must have a scientific and philosophical basis. 
The child is more interested in a ball than in a planet ; and some 
men digest food many years before they digest thou^ts. The 
yard stick has much to do with principle ; and the pound weigbt 
and the balance are the established symbols of justice. 

The prindples of chemical analysis are applicaUe to an analyris 
of the mind ; and he who can not do the one is equally disqualified 
to do the other. For the physiology of the animal economy is an 
indpient development of the physiological principles of the intellec- 
tual and moral economy. And a healthy body is closely identified 
with a healthy mind. 

It is imdeniable, when viewed in the light of the Hannonial 
Philosophy, that all true moral growth and wisdom are the hi^^ier 
departments of a divine Temple whose foundations rest upon the 
broad granite basis of science, and whose turrets extend &r above 
into the tranquil reahns of celestial life. 

Physical science leads to intellectual science ; the latter to the 
science of morals. Chemical analysis has led to mental analysis ; 
thence we derive a sublime philosophy of the essential qualities and 
powers of man's immortal soul. We have a better perception and 
comprehension of the innate capabilities of the human mind. And 
what does this higher knowledge lead us to ? It leads us to uni- 
versal love and benevolence — ^to a scientific cbaiity and a philo- 
sophical compassion for every member oi the human fiunily, vdiich 
former generations could neither feel nor practice. It leads us to 
feel that our fellow-men have daims upon our sympathy and 
e&rts ; and that we have a similar claim upon them — bo t^t we 



Digitized 



by Google 



M THE GREAT HARMONIA. 

ate, in &ct, iiupired with the principles of a unirenal confedentian 
of interests and a commimity of occupations. 

Again, I repeat, that physical science lies at the very foundation 
of all true theology and religion. Mind must triumph oyer, and 
control the elements and phenomena of, the physical world hefore 
it can achieve many victories in the world of morals. A philoeo- 
phy of matter supports a philosophy of mind, as naturally as a 
house stands upon its foundation. But when we have a true phi- 
losophy of the human mind, how are we henefited by it ? Does it 
exert a salutary influence upon the undeveloped multitudes ? I 
answer, it does. But how ? I reply, that it benefits the undevel- 
oped and unfortunately situated classes, by enlarging the sympa- 
thies and expanding the understandings of those by whom such 
classes are principally controlled. A true philosophy of the mind 
is beneficial, because, (in the language of a worthy author,) ^^ it 
teaches us that the elements of the greatest thoughts of the man 
of genius exist in his humbler brethren; and that the Acuities 
which the scientific exert in the profoundest discoveries, are pre- 
cisely the same with those which common men employ in the 
daily labors of life. • * * The true view of great men is, 
that they are only examples and manifestations of our common 
nature, showing what belongs to all souls, though unfolded yet in 
only a few. The light which shines from them is after all but a 
&int revelation of the power which is treasured up in everp human 
being. They are not prodigies — ^not miracles ; but natural devel- 
opments of the human soul." 

How shall I describe to you the mission of mind, as a moral 
power ? It is utterly impossible to render its sublimity, importance, 
and grandeur p^ecUy apparent with language. At best, we can 
only describe its general mission, and contemplate the develop- 
ments of mind as a vast panorama of spiritual realities. There 
are moments when every soul breathes in a realizing appredation 



Digitized 



by Google 



THE MISSION OF MIND. S5 

of itB own God-like attributes, and perceives somethiog of that 
innate force, beauty, and grandeur of intellect which lie hidden 
and undeveloped in the empire of mind. It was in such a moment 
of inspiration that Ds Witt Clinton wrote thus : — ^' Pleasure is a 
shadow ; wealth is vanity ; and power is pageant ; but knowledge 
is ecstatic in enjoyment, perennial in fiune, unlimited in space, and 
infnite in duration. In the performance of its sacred office, it 
fears no danger — spares no expense — omits no exertion. It scales 
the mountain — looks into the volcano-— dives into the ocean — ^per- 
forates the earth — wings its flight into the skies— encircles the 
globe— explores sea and land — contemplates the distant — examines 
the minute — comprehends the great — ascends to the subhme. No 
place is too remote for its grasp — ^no heavens too exalted for its 
touch." 

The boundaries of mortality can not limit the sublime flight of 
mind. It knows no confinement — no restriction. It ascends high 
in the firmaments — contemplates the causes, la^^? and operations 
of the universe — and every where display»^ that transcendent power 
which renders man a little lower than the angels. This power of 
mind I design to elucidate oh future occasions. 

The profound discoy^es and keen analogies of scientific men, 
are interesting pj«ophecie8 of what will yet be unfolded by moral 
and spiritual philosophers. I am impressed to regard the beautiful 
germs of moral and spiritual truth, which were deposited by Jesus, 
centuries ago, as forming a grand love principle^ to which a body, 
or a wisdom principle, is much required. And the human mind 
will develop this external organism as it did the principle which 
enlivens it. The mission of mind, therefore, as a moral power, is 
to the evils that pervade terrestrial society. It has made improve- 
ments in science, and it will in morals. It is self-evident, that 
the principle of Reason is the greatest and highest endowment of 
the human mind ; it is the indwelling light and the power of under- 

8 



Digitized 



by Google 



S6 THE 6RBAT HARMONIA. 

Btanding by which man is enabled to read the mnnmerable sentences 
and chapters contained in the everlasting volume of nature. It is 
the divinely inherited treasure of the human soul ; it sees the indi- 
cations, studies the principles, and progressively comprehends the 
countless and infinitely diversified manifestations, of the Universal 
€k>d. Nature is the universal exponent of God; and Reason is 
the eternal exponent of Nature ; therefore. Nature and Reason, 
combined, constitute the only true and reliable standard of judg- 
ment upon <ill subjects — whether social, political, philosophical, or 
religious — which may come within the scope and investigations of 
the human mind. It is the nature, and tendency, and divine pre- 
relative of the human soul to explore, to investigate, to classify, 
and reduce to a practical application, every thought, and principle, 
and science, and philosophy, and religion, which rests upon the 
everlasting foundations of the universe ; and likewise, it is noian's 
nature and prerogative to candidly, freely, and fearlessly — with au 
eye single to truth — examine all sciences, and discoveries, and 
mythol(^es, and theologies, and religions, which have been, or 
which may be, developed among men. It will be found that 
human happiiiess, liberty, and virtue are as much within the cen- 
tred of the comMnation of mind, as the locomotive is under the 
power of the skillful engineer. Hence, when man shall convert 
bad physical and social conditions into good and healthy inJluenceSy 
the moral wilderness wiU blossom as the rose, and the lion and 
lamb of the interior man will lie down together in peace. 



Digitized 



by Google 



LECTURE III. 

ON THB PHILOBOPHT OF CLAIRTOTAMOB AND 
INSPIRATION. 

This sublime and important subject elevates itself widi great 
grandeur and majesty before me. I do not perceive it in few of 
its aspects merely — ^I do not behold it as a simple phenomenon of 
the human soul ; but, as a vast and lofty edifice, replete with spa- 
cious compartments, containing much useful furniture, and deco- 
rated with the new and almost supernatural trophies of its spiritual 
inhabitants. It must not be expected, therefore, that I shall treat 
a subject of such immense magnitude merely as a theme for con- 
versation during a transient hour, but as a new and stupendous 
development of Truth, applying with equal force to every member 
of the human family. 

But why does this Truth rise up so majestically before my 
mind ? Why do I regard it as a great and universally important 
subject ? Simply because I have familiarized my mind with the 
broad and immovable foundation upon which it rests, and contem- 
plated, with an honest heart, the immutable principles which sup- 
port the edifice. But why do you not view this matter in the same 
light ? Because you have never entered, and contemplated the 
beautiful possessions of that vestibule which leads to more interior 
departments of truth and beauty. Why has not the world inves- 
tigated this subject in a calm and dignified spirit ? The answer is 
too plaiD. The majority of minds believe, or imagine they see, or 
are told by their clergymen, that, stationed about the threshhold 
of this edifice, there are to be found a great many suspicious and 



Digitized 



by Google 



28 THE GREAT HARMONIA. 

dangerotis cbaracters ; whose names are yarious, — ^ Humbug," 
" Collusion," " Deception," " Ventriloquism," " Legerdemain," and 
a host of similar characters, whose well-earned reputation renders 
them very formidable personages for the weakj unthinking^ and 
prejudiced classes to encounter. 

Clergymen, I repeat, generally teach their congregations ta 
believe that the vestibule, which leads to this great temple of 
Truth, is literally crowded with these deceptive and fiendish chara(>- 
ters ; and thus they succeed, to a great extent, in preyenting the 
proper investigation of a sublime development of mind, which es- 
pecially characterizes this era of the world's history. But I must 
not fail to notice a more enlightened class of opponents^ or rather, 
a class who adopt a more inteUigent method of opposing this new 
manifestation of an eternal principle. I allude, especially, to those 
who refuse to examine this subject on the ground, that there is 
nothing, they assert, in the Bible which sanctions or suggests any 
manifestations of this peculiar nature ; from which untenable argu- 
ment they very illogically conclude that these new developments 
constitute the last eflfort of " Satan" to destroy souls, before he is 
chained up and cast into prison for a period not exceeding " one 
thousand years." 

I will not now stop to consider the unsoundness of this position, 
but will simply aflarm, as a basis of future thought, that it is en- 
tirely false to say that " the Bible" is silent on the subject before 
us. On the contrary, I not only find the " Sacred Volume" of 
Christians replete with demonstrative illustrations of spiritual 
insight, good clodrvoycmce, and practical inspiration ; but I also 
find multitudinous examples and demonstrations of analogous phe- 
nomena in the Koran of Mohammed ; in the Zeuda Vesta of Zoro- 
aster; in the Shaster of Brama; in the Talnmd of the Jewish 
rabbi ; and in the more recent JRoll of the Shakers — ^yea, in each 
of these "sacred volumes" I find incontrovertible evidences and 



Digitized 



by Google 



CLAIRVOYANCE AND INSPIRATION. 2d 

indicatioiis of the mental manifestations under present oonsiden^ 
tion. These statements I will make good on future occasions. 

But suppose the Hindoo, the Mohammedao, and the Christian 
Bible did not contain a single allusion to, or palpable illustration 
of^ the magnetic developments of this century. What then ? Are 
we therefore to conclude that they deserve no mercjf and calm 
exammation at our hands ? Are we to pronounce every thing 
which the Bible does not intim^ate or mnction^ as false, dangerous, 
or devilish f If we take the ground that the " sacred volume^' 
oi^ any nation contains the sum total of all knowledge and Inspi- 
ration, then we not only set bounds to reason and human progress, 
but to the unchangeable and progressive manifestations of Deity. 

If we are resolved to reject every thing which is not intimated 
and sanctioned by the Bible, then let us be perfectly consistent, and 
forthwith proceed to discard all the recent discoveries in mechan- 
ism and all the wonderful disclosures of modem science ! Let us 
never permit the sun to paint our form and features on the bur- 
nished plate; let us demolish our railroads-~our magnetic tele* 
graphs — our various methods of printing ; because the Bible is 
surely silent concerning these marvelous perfections of this century. 
Indeed, it rather deplores the fact, that man is prone to ^ seek out 
many inventions,'' and especially to be '^ wise above what is writ-~ 
ten,'' and yet we are admonished, among other gettings, to ^ get 
wisdom" and to "increase in knowledge" forever! Is all this 
reconcileable ? 

It may be proper to apologize for pr^acing my examination of 
the philosophy of clairvoyance and inspiration, thus at length. He 
who has not thought upon, or investigated this subject to its foun- 
dations, is not prepared to enter at once into its vestibule ; because, 
I repeat, his mind is impressed with a species of superstitious ap- 
prehensiveness — ^a kind of educational or religious epidemic, the 
characteristic symptom c^ nervous aiid timid minds — ^t^t the dmril 



Digitized 



by Google 



30 THE GREAT HARMOKIA. 

Is the ^ door-keeper/' and that eorrespondingl j evil characters lurk 
within the edifice — devils transformed into angels of light. 

The good husbandman, if he be also a wise man, will cleanse his 
^ new ground" of all its stones and stmnps — ^its dead and deathly 
rubbish and noxious weeds — ere he sows the germs of a future 
harvest. So I come before yon, on this occasicHi, to lead your 
minds into a new field of thought and inquiry. But ere we can 
enter upon this broad territory, which commences at our very feet 
and extends far and wide throughout the realms of immensity, I 
am impressed to remove the clogs which a false education has 
fastened upon you, and also, with your assistance, to clear away 
from the bosom of this new ground, the noxious accumulations 
which the ages past have cast upon it to the retardation of human 
progress. But some of you may suffer much mental torture by 
attempting to burst from slavery into the glorious liberty of tho 
children of God. Indeed, freedom is seemingly too great a luxury 
for many minds. There are talented men in this community, who 
dare not reason, who dare not accord to themselves the mental 
and moral freedom which they internally feel, because they are 
sensible of a want of that self-rehance and self-government which 
render some minds a law unto themselves. 

America, as you all know, is based upon a broader and more 
liberal foundation than any nation or congregation of states in the 
wide world. But what made our forefathers so free and independ- 
ent in their views of humanity ? It was their intellectual and 
moral liberty. They were a law unto themselves. The Declara- 
tion of Independence resided in their souls before it was given to 
the world. And when they felt an internal conviction that ^ all 
men" should ^ be free," they immediately proceeded, with great 
determination and magnanimity, to secure, to themselves and to 
us, the enjoyment of that liberty which no other nation knows on 
earth. I do not say thi^t American fireedoni is the acme of Inde- 



Digitized 



by Google 



CLAIRVOYANCE AND INSPIRATION. 81 

pendence — I believe it is not — ^but that it is superior to tliat en- 
joyed by any other government. 

But when our bold and resolute forefftthers declared themselves 
free and independent, what was the uniform expression of all the 
conservatives and bigots among other nations ? Why it was, in 
substance, precisely what the bigoted and prudential conservatives 
of modem churches and systems of theology are constantly sa3dng 
of us — ^namely, that man was never designed to enjoy liberty — ^that 
he can not bear it — ^that it is identical with, or the parent o^ 
anarchy — and that destruction is the inevitable effect of any at- 
tempts to break from established systems of religion and govern- 
ment. But nearly two centuries^ experience of the American 
people has effectually shown all such prophecies chimerical; for 
our nation is as firm as the consolidations of adamant ; and the 
startling voice of ^ dissolution,'' which now arouses statesmen to 
the elaboration of plans of safety and schemes of reconciliation, is 
a sound developed, not in consequence of too much intellectual and 
moral tiberty among the people, but in consequence of physical, 
intellectual, and moral slavery. Some of you, I repeat, may suffer 
much mental torture in your struggles to be morally and theo- 
logically free ; but the serene voice of pure reason and conscience 
telb you to go on, and secure the heavenly state of being, a law 
unto yourselves. You may suffer, because all births are usually 
preceded and accompanied with severe pain and anguish ; but the 
issue is certain to be happiness and peace. 

Some minds think that it is sinfiil to strive to be ^* wise above 
what is written" in their Bibles. But I have shown you, that Sol- 
omon exhorts all to ^ get wisdom" and ^' increase in knowledge," 
and he evidently desired all future kings and generations to become 
wiser than he ; because his actual tmdom did not extend further 
than the science of architectural embellishments, as indicated in 
the building of his temple ; for all his Proverbs are simply the 



Digitized 



by Google 



89 THB GBBAT HARMONIA. 

oonstrained admomtioDs of one who had beoome fiMigued with mdt 
suaL gratificatioD and weary of life. Therelbre, we find hundreds 
and thousands vastly wiser than Solomon; because he simply 
wrote several moral maxims for otkeri to observe and obey. And 
he who can live a truth k fax wiser and mcve noble than he who 
merely writes it under a heavy prefsure of physical pains and self- 
condemnation ; which was manifestly the case with the wise man 
of the Hebrew Scriptures. 

But there is yet another class of opposers to the modem devel- 
opments of clairvoyance. I allude to those who reject them on 
the ground of their seemingly contradictory character and manifest - 
mysteriousness. This class is composed of two descriptions of 
minds — ^those who reject all new manifestations on the supposition, 
that what contradicts human experience, and, especially, their pecu- 
liar prepossessions and prejudices of mind, must necessarily be 
deception ; and also of those who oppose all new mental j^enom- 
ena and inspiration, on the ground that the Deity would not per- 
mit any revelations and developments of a character so trivial and 
manifestly absurd. 

But first let us proceed to consider the soundness of the propo^ 
sition, that, what contradicts all human experience must be decep- 
tion. I think there never was uttered a sounder proposition. 
There is something in our common nature which forms the basis 
of a universal analogy ; and each new development in science, phi- 
losophy, and morals, is soon discovered to sustain a relation, more 
or less remote, to past human experience, and to the common phe- 
nomena of every-day life. For instance, when Galvani discovered 
the positive and ne^tive manifestations of electricity, he simply 
unfolded the germs of a system of truth with which every human 
body is constantly enlivened. Every organ, in the physical and 
mental economy, is constructed upon positive and negative princi- 
ples. So, when Jssus changed water into wine, he simply exer- 



Digitized 



by Google 



CLAIRVOYANCE AND INSPIRATION. 33 

dsed a mimetic power which was practiced oentaries before, and 
which is now the commonest manifestation of human magnetism. 
I have seen a class, composed of twenty sane and healthy men 
and women, solemnly declare that they were drinking wine, while, 
in fact, the magnetic autocrat (so to speak) himself alone indulged 
in the process of drinking, and nothing but a few spoonsful of 
water. So it is with every thing else in the vast empire of human 
experience. The soul has either developed something which effec- 
tually forestalls all miracles, thus rendering the most wonderful 
revelations perfectly natural, or it has naturalized all startling de- 
velopments, centuries in advance of their appearance, by intuitively 
prophesying of the probability of such occurrences. Thus, astrol- 
ogy prepared the way for astronomy ; alchemy was the herald of 
chemistry ; soothsaying foreshadowed prophecy ; miracles indicated 
the achievements of human magnetism ; and the strange stories 
of Egyptian priests body forth the ordinary accomplishments of 
modem science. 

Let me be rightly apprehended. I do not affirm that human 
experience is a sound basis upon which to rest an argument against 
any new development that seems like a •miracle ; but I am im- 
pressed to say, that there can not possibly be any miracle, in the 
supernatural or theological definition of such an occurrence : that 
is to say, in the sense in which theologians understand that Bible 
miracles were performed — upon principles contrary or superior to, 
or more divine and especial than, the imiversally immutable and 
incessantly acting laws of nature. I make this assertion on the 
already acknowledged ground, that Deity is both omnisdent and 
onmipotent — " without variableness neither shadow of turning'' — 
and that uniti/ and system must pervade the entire universe which 
revolves upon the pivotal attributes of his Divine Constitution. 
And human experience must of necessity run parallel with the in- 
cessant operation of immutable prindples. Hence, experience is 



Digitized 



by Google 



84 THE GKEAT HAKMONIA. 

not the true foundation of an argument against miracle, but rather 
the source of strong inferential reasons, and of much justifioation, 
for the rejection of any new disclosures or statements which can be 
shown to be without relation to some correspondential law in 
nature, and thus utterly without a previous indication or a parallel. 
Therefore, I turn to Nature's laws for the foundation of an argu- 
ment. Yet human experience is so faithful to, and so perfectly 
consistent and inseparably connected with, these unchangeable 
laws, that I here promise, that if any talented individual will de- 
monstrate clairvoyance^ inspiration^ and spiritual manifestations to 
be utterly and entirely contradictory to all past human experience, 
I will at once reject the whole category as the most splendid devel- 
opment of mental hallucination ever known to man. 

The positive testimonies of history on this head are very gene- 
rally admitted by those who have interrogated past human experi- 
ence respecting these phenomena. Even the devout Christian, 
who has hired his thinking done for him ever since his first lesson 
at Sunday-school, is ready to admit that these mental and spiritual 
developments have some resemblance to strange occurrences re- 
corded in the Bible. But perhaps he will not believe their source 
higher than demonism; he thinks they proceed direct from the 
arch enemy of mankind. 

Now, let it be duly remembered, in reply to this fabulous hy- 
pothesis, that these high and spiritual manifestations have almost 
invariably been connected with individuals occupying the most 
responsible positions of life — ^persons of fine Uterary accomplish- 
ments and eminent piety, in all ages of the world, among all 
nations, and indissolubly connected with all known systems of 
religion. These statements I also will rerify on future occasions. 
But here, in accordance with the preceding considerations concern- 
ing the validity of human experience, I am impressed to openly 
avow my readiness to fraternize with that class of opposers who 



Digitized 



by Google 



CLAIKVOTANCB AND INSPIRATION. U 

fflgnify tbeir williii^eas to test the truthfuliiess and puritj of theee 
developments acoording to the testimoiues of mankind's past 
experience and history. 

But the second class of skeptics can not be so easily disposed of. 
I allude to those who think the Deity would not be engaged in 
any revelations or manifestations of a character so trivial, and, as 
they assert, manifestly absurd. This class occupies a position 
which is well nigh invulnerable; because it embraces numerous 
minds who will notj dare not, or can not^ think and reason for 
themselves. They will not believe that the Deity permits such 
apparently insignificant manifestations; and yet they do believe 
that he allowed a serpent to talk to Eve ; allowed Eve to injure 
mankind — ^the highest work of Nature ; allowed Moses* rod to turn 
into a snake ; and so, to the end of the entire category of marvel- 
ous occurrences and miraculous deeds, these minds are deeply 
assured and convinced. StiU, when we bring before them the 
altogether natural and more, &r more, sublime manifestations of 
this century, they shrink back into the dark retreats of skepticism, 
with the hp profession that modern miracles are entirely too mys- 
terious and too trivial to merit their attention. 

How shall we obtain the consideration of this numerous class of 
minds in the community ? How shall we obtain from them a 
calm and impartial investigation of the philosophy of clairvoyance 
and inspiration? To say that their present opinions are value- 
less — ^to say that we can make progress without the honest investi- 
gation from them, which we seek — ^is all very true ; but we desire 
to impart to them somewhat of the enlightenment and happiness 
which we feel to be in our possession — ^not for our sakes, but for 
their sake, and for the sake of the rising and unborn generations. 
For it is manifestly certain, that correct acting depends upon cor* 
rect thinking. A reeling brain produces a reeling body; the 
savage mind will generate savage manifestations ; and so, in ao* 



Digitized 



by Google 



36 THE GREAT HARMONIA. 

oordance with the same law of cause and effect, a low theology is 
the parent of numberless evils and unwholesome consequences. 
Now, we know that the world is replete with crude and mytholo^- 
cal theologies ; and, considered in the aggregate, we believe the 
Christian system of theology to be somewhat superior to corres- 
ponding systems among the distant nations ; nevertheless, since 
man, in the more recent stages of his enlightenment and civiliza- 
tion, has discovered himself to be endowed with higher attributes 
than he has hitherto been taught to believe — attributes which nat- 
urally overleap the narrow confinements of any creed or system, — 
we hesitate not to burst from the shackles of all sectarianism, and 
thus go free into the temple of God, ourselves to seek for truth and 
harmony. 

But how shall we induce timid and unthinking minds to 
accompany us thither ? They say that the manifestations and 
phenomena, which we desire them to investigate, are altogether too 
trivial and mysterious, — ^not sufficiently exalted in their nature to 
impress the mind with a conviction of their heavenly origin ! But 
we bring the same argument to bear upon all the supernatural 
occurrences, in the heavenly or divine origin of which, they profess 
to devoutly believe. We say that the Deity, in order to govern 
mankind and to enlighten the nations concerning the scope and 
nature of his will, would never have intrusted the serenest thoughts 
of his heart to a few prophets and apostles. Because he would be 
embarking in a very unsafe and exceedingly frail enterprise. His 
sacred will, in such a case, would be left at the mercy and disposal 
of millions of human contingencies — ^left to honest and dishonest 
priests ; to unsound and sectarian commentators ; to both religious 
and crafty tradesmen, who could print the paragraphs and pages 
as they pleased, and charge as many dollars for the " Word of 
God'* as best comported with their sectarian and mercenary pur- 
poses ! 



Digitized 



by Google 



CLAIRVOTANCB AKD INSPIRATION. 37 

And the same argoment which our skeptical friends bring 
against the phenomena of clairyoyanoe and spiritual manifestations, 
we also bring against the pivoicd event recorded in sacred historj, 
upon which the entire scheme of salvation unquestionably turns, 
— ^I allude to the alleged miraculous birth of Jesus. Many minds 
say that tpirits would take some other more exalted method of 
communicating to man — ^that the Deity would not permit the 
spiritual powers of the human mind to penetrate the un&thomable 
abysses of his being. And so we affirm, with regard to the birth 
of Jesus, that, if the divine Mind had intended to produce a con- 
viction in the world that this great moral Reformer was the partic- 
ular child of his own Spirit, then some more grand and noble 
manifestations would have occurred— such as would have been con- 
vindng from their very nature — such as would have been lofty, 
sublime, and magnificent — ^more becoming the character of the 
heavenly and omnipotent Parent ! And here let it be distinctly 
understood, that we are perfectly willing to allow this argument 
its fuU weight against the subjects under consideration ; because 
we do not regard the stupendous revealments of clairvoyance, or 
the recent manifestations of spiritual power, any more a particular 
demonstration of Divine Will than the formation of the Bible or 
the miraculous birth of Jesus. We esteem them all — ^the latter 
as well as the former — as interesting developments of the human 
mind, pre-eminently deserving a candid investigation by all who 
seek the truth. 

But it is said — ^we can not rely upon the testimony of those who 
believe in clairvoyance and modem inspiration, because they are 
mostly skeptics with regard to the incombustibility of the Sacred 
Canon. And yet, this same cautious class of minds believe all that 
is recorded in the Primitive History upon the most uncertain 
authority. They believe that Jesus was bom in a supernatural 
manner ; they believe that a violation of physiological law must 

4 



Digitized 



by Google 



38 THB 6RBAT HARMOKIA. 

have oocnrred — ^that the unmutaHe principles of reprodncfioii, as 
established by an invariable Deity in nature, were entirely set 
aside ; that the natural conception was wholly the effect of a super- 
natural prolificatlon. But why do they believe all this, and mach 
more equally unheavenly? Simply because it is related in the 
Bible — ^in the first books of the New Testament ; but, more espe* 
dally, because it was believed by their fore&thers, confirmed by 
commentators, and i& weekly expounded by talented clergymen. 

Now, I am impressed to affirm, that, if men are to accept human 
testimony as the basis or foundation of faith, then I am ready to 
array the concurrent testimonies of past human history concerning 
the alleged realities of supematurahsm, and the "cloud of wit- 
nesses" that testify of clairvoyance and spiritual manifestation ; and 
then proceed, with all candor, to analyze their respective merits 
and to decide as to which class of wonders the preponderance and 
most respectable portion of the evidence properly incline. But I 
would here say that, in consequence of a combination of pure 
reasons, — ^which I will not now explain, — I am impressed to put 
no confidence whatever in human testimony as a proper foundation 
of &ith. On the contrary, I esteem it as the most inferior and 
exterior kind of information ; as the most deceptive and unrelia- 
ble ; and yet, by all honest minds, it should be regarded as a 
source of much inference and suggestion, which may possibly con- 
duct the mind to important truths and principles. I would be 
pleased to inspire timid and unthinking minds with the glorious 
dignity of principle ; that every thing is to be tested by the rigid 
laws — ^not of legal evidence, but — of universal natxire; laws 
which are the only manifestations that emanate direct from Deity. 

Philosophical researchers and intelligent investigators do not 
believe in any law as governing Nature, the planetary system, or 
the universe, merely because it may be recorded in a book, believed 
by their forefathers, or advocated by enlightened men, — ^nay, not 



Digitized 



by Google 



CLAIRVOTAITOB AND IKffPIRATION. i9 

ao ; but because their judgments — their interior understandings — 
are oonvinced, and because, also, Nature incessantly exhibits demon- 
stration of the truUifulness of the conviction. If this dignified 
eourse were pursued by theological investigators and reli^onists, 
then hereditary affection, for peculiar modes and systems of faith, 
would be duly eradicated ; and the Beason-Principle — which God 
has bestowed upon man, not to prove his curse, but a blessing — 
would receive and cherish (mlj that of which all internal and ex- 
ternal things, around and above, perpetually contribute evidence. 
A good, practical astronomer can prophesy a century a-head exactly 
at what hour there will be an eclipse of the sun, visible from the 
City Hall in New York. His faith is based wholly upon principle ; 
and, so far as this disclosure rf his exalted science is concerned, he 
lives absolutely a century in advance of those who know nothing 
about the source of his enlightenment And now, if the timid 
class of minds still refuse to take the dignified position of impartial 
inirestigators, and prefer the exceedingly uncertain testimony of 
individuals, who lived two or more thousand years ago, to the con- 
curring demonstrations of modem sdentifie discoveries, then we 
must leave them, for the present, in the Egyptian darkness behind 
us, while we proceed to explore the magnificent regions, whose 
rays of truth shed light upon our future pathway. This is the 
only way in which we can be advanced in harmonious truth ; for, 
to expend our mental energies in a superficial controversy concern- 
ing mere human speculations and differences of opinion, is simply 
to enliven and perpetuate feelings of combativeness among riien, 
quite beneath the higher and nobler objects in which the soul 
should forever be engaged. The intense light which comes down 
to man from the bending skies, and the general prindples which 
flow up from the broad foundations of creation, combine to elevate 
our thoughts superior to the popular spirit of discussion. When 
high minds combine and form a positive power, the negative and 



Digitized 



by Google 



40 THE GRSAT HARMONIA. 

dependent classes will feel the attractiTe influence, and follow it ; 
and yet, the perpetuity and universality of such a mental potency 
will be determined, not by any affinity which it may sustsun to 
existing political or religious systems, but wholly by its accordance 
with, and fidelity to, the general system and laws of nature. 

It will be observed, that I have not, as yet, said any thing di- 
rectly concerning the philosophy of the diversified phenomena of 
clairvoyance ; as it was deemed expedient to remove all possible 
rubbish from the " new ground" before we proceeded to explore its 
vast extent and rich possessions, or to sow seed for a future har- 
vest. I am not insensible to the fact that some minds will, " e'en 
though beaten, argue still f nor to the numerous objections which 
can be made to militate, and quite conspicuously and somewhat 
powerfully too, against the positions which I shall take with regard 
to the philosophy of spiritual illumination. But as I proceed with 
the consideration of this high theme, these various objections shall 
be allowed their legitimate weighty and be disposed of in a manner 
which will not, I feel impressed, be prejudicial to the progress of 
any candid and truth-loving mind. 



Digitized 



by Google 



LECTURE IV. 

A DSflNITIOK OF THK 8KTKN MKKTAI. VTATKl. 

Many minds are doubtless well aware, that, on other occasions, 
I have uttered my interior impressions concerning the philosophy 
of the phenomena under present investigation. However, as time 
marches forward more and various manifestations are developed ; 
and the new unfoldings seem to demand, not only a repetition of 
many explanatory principles which have been previously uttered, 
but also far more minute and particular amplification of the princi- 
pal causes engaged in the development of every mental manifesta- 
tion known in this pregnant century. It is to extend my elucida- 
tions of this grand and &r-reaching subject, and also to remove the 
mystery of many recent psychological disclosures, that I present to 
you this philosophy of clairvoyance and inspiration. 

On the very threshhold of the investigation, it is proper to direct 
your attention to the lamentable £Eict, that but few minds have 
learned to reas<Hi correctly upon any subject. The human under- 
standing — or the immortal principle of reason within the soul — can 
be as fully and perfectly educated as any other &culty of the mind. 
We can learn to think or reason almost as easily as we can learn 
to walk. In the power and perfectibility of human reason I have 
unbounded confidence; but I deplore the mis-appreciation and 
mis-application of this imperishable principle of the human mind 
as much as I can possibly lament the wrong use of any other 
power or attribute with which Deity has endowed mankind. Inas- 
much as man, in the capacity of a motive power, is destined to 

4* 



Digitized 



by Google 



42 THB GREAT HARMONIA. 

discover the principles of material nature, to properly apply them, 
and thereby subdue the entire physical world to his exalted pur- 
poses ; so likewise, by the exercise of ihe same native potency on a 
higher plane, man is destined to ascertain the principles of Iiis 
moral nature, to apply the attribute of reason properly, and thus 
accomplish, in the spiritual and religious world about him, as many 
harmonious effects and consequences as will ever distinguish the 
e^mpire of science. 

There are two prominent indications by which wrong, incorrect, 
or unsound reasoning may invariably be detected. Rrst, by an 
altogether external and superficial method of investigating any 
subject, phenomena, or principle which may be presented. Second, 
by the conspicuous absence of consistency between the manner of 
treating a scientific subject and a question of morals. For example, 
the superficial and unsound reasoner, if he undertakes the criticism 
of any literary production, will particularly dwell upon the lan- 
guage — ^the words, structure of sentences, paragraphs, <fec. — ^with 
as much tenacity as a profounder mind would examine the ideas 
which those words were designed to convey. Such minds are very 
externally and unfortunately developed. They pronounce upon 
men and things, invariably, in accordance with their external aspect 
or seeming manifestation. Such minds make unsound and unsym- 
pathetic parents ; improper guardians and legislators ; the most 
unsafe and unrighteous jurors. Motives are, by such reasoners, 
generally estimated according to action ; which is too frequently 
the fallacious basis of much cruel and unbrotherly judgment. 
Those who have read the amusing history of " Handy Andy," by 
Charles Lover, are in full possession of the best illustration of ffood 
motives beneath had actums that was probably ever published. 
Handy, with as pure motives as a son of Erin could possibly feel 
in his bosom, not only vexed and aggravated his mast^ twenty 
times each day, but actually produced, quarrels, alienations, and 



Digitized 



by Google 



THS SEVEK MENTAL STATES. 43 

duels among Mends and dignitaries in the adjoining oommunities. 
And I venture to affinn that every person, at least once in his life, 
has found his best and purest motives very unhappily misappre- 
hended by the class of minds of which I speaL 

The unsound and superficial reasoners, who do not exhibit con- 
sistency in the examination of any thing, are distinguished by their 
unwilMngness or inability to perceive perfect unity and system in 
the works of Deity. For example, such intellects can not see any 
distinct connection between the mineral, vegetable, and animal 
kingdoms ; can not understand the unity and unchangeability of 
€rod ; they can not apply a scientific principle to the successful 
analyzation of a moral subject ; can not see that the generation and 
evolution of electricity from the mineral bed are identical with the 
evolution of thought in the human encephalon ; can not see that, 
that principle which digests food in the stomach is the same which 
digests thought in the brain, on a higher plane of action ; and thus, 
in every thing, these superficial reasoners divorce fact from fact, 
principle from principle, and nature from Deity, whenever they 
make any subject a theme of special thought. Among this class I 
am constrained to include the vast majority of parents, teachers, 
alumni, commentators, clergymen and congregations of our beauti- 
ful country. It is almost a perfect proverb — ^that the majority is, 
in the present state of the world, more likely to be wrong than 
right If we seek truth only, it were far better for us to embark 
on a fishing excursion with Jesus and his twelve apostles than to 
join any popular system of theology in the world. The French 
have concluded, after a succession of national experiments, that the 
Lord is generally on the side of those who have the most cannon 
and the largest army ; because this party invariably succeeds in 
any lengthened contest 

Strange and uncertain as it may seem to the superficial observer, 
it is nevertheless a self-evident truth, that, in the present undevel- 



Digitized 



by Google 



44 THE GREAT HABMOKIA. 

oped stage of dviiiization, ihe majority is most likely to be iu tbe 
wrong. Aad I desire to have it very distinctly understood, that 
Uie vast majority of minds now existing on the earth, though an 
evident improvement upon every previous generation, are, notwith- 
standing their superior enlightenment, a very superficial and in- 
consistent class of investigators. And clairvoyance and modern 
inspiration have principally this large majority for their oppoaera. 
But why do these minds oppose and repudiate spiritual phenom- 
ena ? Because they are external and umound reasoners. For it 
will yet be se^ that the causes of every visible muiifestation he, 
very frequently, much deeper in the bosom of Nature, than the 
external senses of the corporeal organism can possibly penetrate. 
How then, without the power of exercising the interior perceptions, 
which belong to the mind especially, shall we ascertain the internal 
causes of outer phenomena? The answer is exceedingly plain. 
Exercise properly your reason-principle. The well-educated astron- 
omer does not wait to see the edipse in order to foretell correctly 
the precise occurrence and cause of that phenomenon. Nay, not 
so* He goes into his most secret chamber, lights his taper, takes 
the slate and pencil, and seats himself with the immortal principle 
of reason glowing effulgently from his spadous brow ; and there^ 
alone and unseen, he traces the mighty revolutions of the planets, 
notes their various orbits — their inclinations, their aphehons and 
perihelions ; and ere the sun tints the golden clouds of the distant 
horizon with its electric rays, the astronomer's soul shouts, ^ Eureka, 
Eureka, Eureka !'' — for he has caught the sublime mystery of the 
ecUpse, and realized the startling grandeur and overwhelming mag^ 
nitude of that exalted region with which his Reason has formed an 
undying acquaintance. So likewise, you who would learn the 
truth, should go into the most secret chamber of your own souls. 
The spirit of God lives there. There you should go to pray, to 
siiig, to commune with your guardian spirits. And you will there 



Digitized 



by Google 



THE SEVEN MENTAL STATES. 45 

find that interior prindple of discernment by which the hidden 
laws of every external phenomenon may be easily comprehended. 
Those who reason correctly never confine their investigations to the 
sphere of the seeming and the transient They go deeper, and 
seek the permanent. They are never captivated with whited sepul- 
chres ; never with the platter whose exterior is apparently clean ; 
never with a show of talent, a display of rhetorical flights and 
figures ; but they seek the inward condition of the manifestation, 
whatever it be, in order to know the fountain causes of that which 
is visible. And then, too, such investigators are very consistent 
and harmonious in their application of truth. They do not believe 
that there are any actual inconsistencies or paradoxes in truth; 
they do not believe that the Deity can be self-contradictory, or that 
he can make a truth, uttered by a human being, to conflict with a 
principle in Nature ; but, to such a mental constitution, all truth is 
simple, harmonious, infinite, and eternal. Now, inasmuch as this 
method of exercising the reason-principle is adopted by only the 
exceedingly small minority of minds that inhabit this globe, and 
inasmuch as no other structure of intellect can fully appreciate the 
philosophy of clairvoyance and inspiration soon to be disclosed, it is 
therefore positively certain that the vast majority, who are almost 
always in the wrong, will continue to think and reason upon, and 
to speak against, these phenomena of mind as they have for the 
last twenty or more years. While we, who have entered upon this 
investigation with honest hearts and with a disposition to employ 
our reason aright, will proceed happily on our way. 

Having, as I feel impressed, removed a considerable quantity of 
misapprehension and error from the field before us, I will now state 
the various and progressive conditions into which the human soul 
is, from a combination of causes, not unfrequently thrown. As an 
amplification of much that I have aheady said on this subject, the 



Digitized 



by Google 



46 THB GREAT HARMONIA. 

following 18 ooDsidered the most natural and legitiinate clasBification 
of human mental conditions, — ^ranging, progreesively and 8p(»ita- 
neously, from the moment of birth into this world, to the moment 
of the mind^s introduction into the world of spirits : — 



I. Thi Bitduibiital Btati. 
n. Thi Fbtchological Stati. 
m. Ths Sthtatbetic State. 



IV. Ths TRAmanoM Stats. 
y. Thb Somnambulic Statb. 
VL The Clairvotant State. 



Vn. The Spiritual State. 

These states, I repeat, are indicative of the progressive conditions 
into which the human mind, naturally or artificially, and perma- 
nently or temporarily, passes in its ascension from the event of 
birth to the higher circumstance of merging into the empire of 
spirits. Nevertheless, it is deemed proper to say here, in advance 
of a more particular definition of these conditions, that the psycho- 
logical, sympathetic, and transition phases of mind are not to be 
regarded as absolute improvements; whilst the somnambulic, 
clairvoyant, and spiritual states are actual advancements upon the 
rudimental condition. 

Ubie first condition — or the Rudimental State — ^I will now pro- 
ceed to philosophically consider. 



Digitized 



by Google 



LECTURE V. 

MAM'e OBDINAST 8TATK, OONSIDKSID IN OONNKOtlOM 
WITH THB KXTIRNAI. WOftLD. 

ICak » the coroiiation of Nature ; the highest and noblest 
work of God. All forms and personalities, in the vegetable and 
animal worlds, are manifestly inferior to man in eveiy possible re- 
spect And every thing about and within him unequivocally tes- 
tifies to his physical, intellectual, and moral supremacy. By 
affirming man to be the highest and noblest ^ work of Gk>d," I do 
not mean to teach the oriental doctrine of special creation : that the 
Omnipotent Mind, by the employment of his hands, selected and 
arranged the physical substances of the earth, and molded them 
into the most exquisite anatomical and physiological structures, of 
which he made a single human being ; and then, seeing that it was 
not good for man to be alone, caused him to ML into a deep sleep, 
selected a rib from his side, and, by the assistance of this isolated 
structure, made a female companion for the first male development 
of. the human species. This hypothesis of the origin of man is very 
oriental and mainly chimerical. It indicates, however, in a truly 
interesting and instructive manner, how naturally the human soul 
goes into the investigation of first causes and first principles. 

In the primary stages of human experience and civi]i2sation, it 
should be duly borne in mind, the prominent manifestations of the 
soul are — ^Fear, Hate, Superstition, Imagination, Mythology ; and 
chimerical speculations upon cosmogony and anthropological sub- 
jects. You are, doubtless, all aware that civiUeatian was preceded 
by savagism and barbarism ; that superstition existed before reli- 



Digitized 



by Google 



48 THE GREAT HABMONIA. 

gion ; that Mythology preceded theology ; that ImagmoUMn pre- 
ceded science and philosophy. This principle of the inferior exist- 
ing long in advance of the superior is every where manifested as an 
eternal law of the universe. This is the principle of pn^resaion, 
which God has immutably established in the expanded earth and 
unfolded heavens. 

And yet, notwithstanding the &ct that this invariable and eternal 
principle of progression has been in full operation from ail eternity, 
and always conspicuously before and within the human soul ; never- 
theless the mind has but just arrived at a point in its development 
where this law can be recogniised and to some extent practically 
comprehended. The past experience of man shows, condusiyely, 
that his mind has not been sufficiently educated in iBc\& and things, 
in truths and principles, to read, with an understanding heart, the 
magnificent volume of Nature which has laid unclasped for centu- 
ries, open to human iospection. 

Some minds think that antiquity is high authority. Our best 
scholars are invariably in quest of oriental literature. The hidden 
lore and erudition of the ages past attract the student and the pro- 
fessor ; and the spirit of antiquity, though gray and infirm, with a 
mountain of mythology, superstition, and error on his back, is the 
nuMter of many thousands among us who think themselves, in their 
intellectual and moral growth, even with the colossal stature of this 
firesh and youthful, yet manly century. Such minds are centuries 
behind .those who have exchanged their oriental £uths for the 
scientific and philosophical truths which now walk abroad in the 
noon-tide light, invubierable alike to public derision and the high- 
sounding anathemas of die spirit of sectarianism which hangs, as an 
incubus, upon the body of the barbarian and civilized nations. 

In the midst of such darkness and superstition, which have ob- 
scured the religious firmament for ages, there have appeared, now 
and then, a few seers of truths — ^like stars which suddenly shine out 



Digitized 



by Google 



MAN'S ORDINARY STATE. 49 

fiom among many okmds in the midn^ht hour. Occasionally, a 
sool cottld read the volume of nature sufficiently well, to teach the 
world, that, the principles of progression and development, which 
are God's immutable modes of being and doing, would not permit 
the beat to exist first ; the babe can not succeed the man ; the in- 
ferior is not to be unfolded from the superior ; the least from the 
greatest. Such clear-sighted minds can not but acknowledge that, 
'^ that was not first which is spiritual, but natural, and afterward 
the spiritual." In other words — that was not first which is supe- 
rior, but inferior, and afterward the superior. Now, if it be admit- 
ted that the Divine Mind is ^' without variableness, neither shadow 
of turning^'* then it is absolutely certain, that what is true in one 
part of his physical creation and moral government must of neces- 
sity be equally true in every other portion of his immeasurable do- 
minion. Hence, I affirm that man was not created, at first, pure 
and immaculate ; because " that was not first which is spiritual, but 
natural, and afterward the spiritual." The lowest is always first, 
but yet contains the highest undeveloped. We do not obtain the 
^^ full com in the ear," until we prepare the ground and deposit the 
germ. The common is always the precedent of the uncommon ; 
the ordinary of the extraordinary. This is invariably true, because 
the germ contains all the subsequent unfoldings of the plant ; the 
lowest contains the properties, and qualities, and essences of the 
highest within its little bosom, — as the babe contains the future 
man ; the man the immortal spirit 

But how shall we explain the origin of the belief that God 
created man at first perfect, in his image and likeness ? And we 
may also ask, how shall we explain the origin of the long-established 
conviction, that the earth was flat, resting upon the backs of ele- 
phants and turtles ? The explanation is extremely simple. Super- 
stition is the first indication of religion ; mythology is the first of the- 
ology ; imaginative speculations precede true sdence and philoso- 

5 



Digitized 



by Google 



50 THE 6BBAT HARMONIA. 

phy ; and it is altogeUi^ andeniable, tluit, the fnrthtf m penetmte 
the dark and eccentric wilderness of mankind's past experience, the 
cruder do we find all human conceptions of €rod, of the origin c^num, 
and of the unseen powers by which the visiUe creation is governed. 
And we likewise discover the instinctive tendency of mind to specu- 
late npon causes and analyze first principles. If true explanati<»is 
of existing phenomena can not be readily acquired, then the mind 
goes as far as its state of intellectual development will permit; 
and expositions or explanations must come, though they be as super 
ficial and unsteady as the breeze that moves over the distant vallies. 
I say, it is natural for man to seek out the causes of visible effects ; 
and, if he can not get real causes, he is certain to ^ upon some 
imaginary explanations or suppositions, which, for centuries, may 
perfectly satisfy the low and undeveloped philosophy ci sensuous 
and superficial reasoners ! Thus, how easy a matter it is to com- 
prehend the reason why, among the many and various stratifications 
and consolidations of theological and other speculations in the 
world, every description of mind finds a resting place for its afifoc- 
tions and intellect However, as intelligence advances, superstition 
retires. 

Now, let it be remembered, that the early inhabitants of the 
eastern hemisphere were as incapable, in the undeveloped stage of 
their intellects, of obtaining a true explanation x>r philosophy of the 
origin of man and of the visible world, as the aboriginal inhabitanta 
of this country were incapable of famishing, to their own minds, a 
rational explanation of the origin and design of the myriads of stars 
that nightly gleamed out in the heavens. And yet the Indians had 
a sacred hypothesis of what the stars were, and for what purpose 
they were permitted to shine upon the wigwam and war-path of 
the red sons of the forest ; and this hypothesis or superstitious reli- 
gion among the Indians, be it also remembered, was just as much 
a high and sacred theme of &ith as the Mosaic mythology of 



i 



Digitized 



by Google 



MAN'S ORDINARY STATE. 51 

the creation of man is to tlie thousands of minds who think them- 
selves vastly more enlightened than the poor Indian — 

" Whose iintatored mind 
Sees God in clouds, and hears him in the wind." 

But I will not discuss these interesting points in this place ; but 
will simply recommend the free inquirer to think for himself on 
the causes and philosophy of human belief; this can inform him, 
better than any other thing, how naturally the human mind gene- 
rates, in the incipient stages of its development, many mythological 
theories and speculations in the natural exercise of that inward 
power which bids it seek the parent causes of all external effects. 
This is an age of free investigation. The reason-principle must be 
exercised in a proper and dignified manner. And there is nothing 
too sacred or too exalted for the investigations of that soul, whose 
religious emotions and moral dignity are inspired with a love of 
truth. The wonderful panorama of human faith — of past specula- 
tions and hypotheses — ^must be arraigned before the imperial tri- 
bunal of reason, whose jurors shall be the fojcts of all theories, in- 
dorsed by the unchangeable principles of universal nature. We can 
not arrest the march of intelligence. Can not successfully impede 
the prc^ressive tendencies of this age. The mind, having become, 
by the legitimate operation of eternal principles, emancipated from 
the shackles of a cruel servitude and a relentless sectarianism, in 
which for centuries it slumbered, spell-bound to dogmatic creeds 
and unmeaning formularies, has just merged into light and hberty. 
NoWy discarding all conventional rules, and proudly elevatmg 
itself above the long-established customs and usages of antiquity, 
the free soul now roams abroad in the boundless spirit of Deity, 
basking in the enjoyment of its own native energies and immortal 
attributes. 



Digitized 



by Google 



53 THE GREAT HARMONIA. 

It should be distinctly understood, that, I am now oonridenn^ 
man in his rudimental state. That is to say, in his ordinary eon- 
dition. It is essential to become perfectly acquainted with him in 
this natural state of development, to the end that we may still con- 
tinue to know him, when, by the workings of the principles of pro- 
gress, he may ascend into the subsequent and higher conditions, 
already specified. For, it will be found, that the law of an eternal 
individuality of character will, to an extent more or less perceptible, 
always distinguish one individual from another in all the spheres 
and conditions of existence. I again afiBrm that man, in his natural 
state and considered relatively, is superior to all other forms and 
personalities known in the subordinate kingdoms of nature. This 
is true in every possible respect — ^physically, somlly, habituallj, 
intellectually, morally, and spiritually. And man is not the result 
of any special creation of Deity, but an isst^ of the stupendous sys- 
tem of nature, whose myriad forms, substances, essences, and prin- 
ciples have, step by step, ascended the spiral path of universal 
progression! On the sunmiit of this boundless empire of life, 
stands man in his ordinary or rudimental state — ^a reservoir of 
every thing beneath him, and the splendid representative of all the 
perfections and energies of the grosser worlds of life whidi move in 
nature^s broad dominion. Now, if it be conceded that man is the 
grand receptacle of all beneath him in the subordinate kingdoms, 
then it is very legitimate and logical to conclude, that, in the yarions 
departments of his constitution, we shall discover traces or indica- 
tions of the anatomical, physiological, or phrenok^cal peculiarities 
of the various plants and animals in nature. Those who are some- 
what £miiliar with the teachings of comparative anatomy, know 
how distinctly the distinguishing characteristics of the various ani- 
mal developments of nature are visible in the physical and mental 
conformations of the human organism. It is clear to a demonstra- 
tion, that man is constituted of all known forms, substances, essences. 



Digitized 



by Google 



MAN'S ORDINARY STATE. 53 

and principles in a high state of refinement and embodiment ; a god 
upon the very apex of creation. 

But here let me direct your attention to the hdy that man, in his 
rudimental state, is very likely to exhibit one or two of the many 
living elements which have flowed through the ten thousand chan- 
nels of the vegetable and animal kingdoms, into his spiritual or 
mental constitution. Being more closely allied to the animal, than 
to the vegetable, kingdom, he is naturally inclined to exhibit in his 
character, — espedally when undeveloped, — one or more traita of 
disposition common to some specific animal. I am impressed to re- 
gard this fact as very satisfactory external evidence of man's deriva- 
tion from the subordinate creations of nature. But as he pro- 
gresses toward harmony and perfection — as he leaves the things 
which are behind and presses to obtain the things which he be- 
fore — ^man ascends feir above the traces of the lower kingdoms, 
passes rapidly by the ordinary characteristics of the human, and 
unfolds himself more hke unto the divine. 

It can not be well denied that every animal appears to be the 
embodiment of some particular principle of mind; whilst man 
is the unitary organization of all principles, and, hence, is supe- 
rior to those partial organizations which contain only a few of 
the immortal elements which compose the human mental constitu- 
tion. The Viper ^ for example, seems to embody, without any other 
element to act as a modification, the principle, or rather (to speak 
more philesophically,) the propensity of a smooth, insinuating 
untdiee. The Spider seems like a commercial Peter Funk — a maker 
of nets in which to entrap the verdant and unwary traveler. The 
Sloth seems like an indolent man — ^the consumer of the productions 
of the industrious and frugal. The Cat seems like an organization 
of the propensity of secretiveneee — ^a pouncer upon the interests of 
other and lesser personalities. The Doff is an embodiment of finend- 
ship ; the Lamb of innocence ; the Cow of submission ; the Sorse 

6* 



Digitized 



by Google 



U THE GREAT HARMONIA. 

rf nobility ; the Cfaael of gracefulness ; the JEl^Jumt of memoij ; 
the Fox of cunning ; the Ass of finnness ; the Peacock of pride ; 
the Reindeer of speed ; the Bird of afifection ; the lAon of majesty ; 
the Swine of grossneas; the Beaver oi oonstruetiTexiess ; and the 
Monkey of trickery. 

An observer of the mental characteristics of animals has drawn 
the following synopsis of the anal<^es existing between the mani- 
festations of the animal and the human mind : — " Bees are geome- 
tricians. The cells are so constructed as, with the least quan- 
tity of material, to have the lai^est sized spaces, and least 
possible loss of interstice. The mole is a meteorologist The bird 
called the nine killer is an arithmetician ; as also the erow, the 
wild turkey, and some other birds. The tovpedo, the ray, and the 
electric eel, are electricians. The nautilus is a navigator ; he raises 
and lowers his sails, casts and weighs anchor, and performs other 
nautical acts. Whole tribes of birds are musicians. The beaver 
is an architect, builder, and woodcutter ; he cuts down trees, and 
erects houses and dams. The marmont is a civil engineer ; he does 
not only build houses, but constructs aqueducts and drains to keep 
them dry. The white ants maintain a regular army of soldiers. 
Wasps are paper manufacturers. Caterpillars are silk-spinners. 
The squirrel is a ferryman ; with a chip, or piece of bark for a boat^ 
aud his tail for a sail, he crosses the stream. Dogs, wolves, jackals, 
and many others, are hunters. The black bear and the heron are 
fishermen. The ants are regular day laborers. The monkey is a 
rope-dancer." 

Every well informed individual knows that in nature are to 
be found a vast variety of modifications of the propensities here de- 
scribed. As, for instance, in the different breeds of horses, cows, 
cats, dogs, birds, <l;c. ; but, in man, the endless variety of tiliese 
ilio4ificationB are lost principally in the more compact and harmo- 
n(ons 0O|nbination of all i|x4ou4 ptirenolo^oal characterntics or ele^ 



Digitized 



by Google 



MAN'S ORDIHART BTATB. S5 

ments in his own mental stractnre. Nevertheless, when from 
hereditary bias or other influential causes, the spiritual constitution 
of man is warped and structurally disturbed in its harmonious de- 
velopment, then it is a very common thing to see such individuals 
indicate, in their daily walk and conversation, the element or pro- 
pensity which has thus unfortunately been permitted to obtain the 
ascendency over the higher principles of the mind. And when 
some persons feel disturbed, they are too apt to remind, in an un- 
kind manner, such inharmoniously unfolded souls of what animal 
they most illustrate. It were far better to inform them of the phi- 
losophy of these isolated manifestations of character, and tell them 
how to achieve their emancipation from the peculiarities of the 
animal kingdom. The important bearing of the foregoing consider- 
ations upon the philosophy of clairvoyance and inspiration, will be 
developed as we proceed with the investigation. But here let our 
understandings be duly impressed with the conviction, that man is, 
in every conceivable respect, superior to all physical and mental or^ 
ganizations in the animal world. It is, therefore, not proper to say 
that man is, in any sense, an animal ; but rather a combination of 
aU inferior organizations. He frequently illustrates some particular 
animal in his physic^omical peculiarities, in his inferior moods and 
habits ; but, considered as a man, and compared with the subordi- 
nate productions in the world, he appears nobly as the lord of crea- 
tion, and ascends the throne of human government of all lower nature 
the self-constituted monarch of a boundless kii^doml Never- 
theless, it is to be borne in mind, that every man, who is not per- 
fectly emandpated from the inferior characteristics of the animal 
worid, will illustrate and act more or less like some particular ani- 
mal, bird, or reptile, which exist in nature as so many embodiments 
of spedfic principles or propensities tending toward man's mental 
structure, or, to speak with still more accuracy, as so many chemical 
laboratories designed to reodve, prepare, and impart the proper 



Digitized 



by Google 



56 THB GREAT HARMONIA. 

physical and vitaliziDg elements for the constant creation and per- 
petuity of man's individuality. 

We have now obtained one very important conclusion in the con- 
sideration of man in his rudimental state, namely : his absolute 
supremacy over all the forms, personalities, and principles of the 
lower departments of nature. But there is yet another very essen- 
tial point in this investigation, which I feel impressed to urge upon 
you as worthy of your strict consideration — ^that is, thb duautt of 
MAN. By his duality, I mean man's twofold organization. 

It is a conspicuous &ct, in the system of creation, that the lower 
we penetrate the science of organic development the more certain 
are we of funding partial and imperfect growths. The lowest indi- 
cations of vegetable and animal forms are destitute of what might 
be denominated the twofold surfaces, or positive and negative mem- 
branes. Wh0st in the higher branches of creation we invariabty 
find all organisms constructed upon the reciprocal principles of a 
harmonious duality. 

And when we examine the anatomical and physiological pecu- 
liarities of man's constitution, we discover this system of dual de- 
velopment carried out into the most indescribable minutiae. Now, 
I am impressed to confine your attention to this point, in order to 
lay a firm foundation for future conclusions to safely rest upon. 
The duality of man, then, is simply extending and perfecting a 
system of justice, or of reciprocal relations, which are discoverable, 
partially and incompletely developed, in all the inferior depart- 
ments of the visible creation. It is a self-evident proposition, that 
all external effects must spring from invisible causes. Every rivulet 
has a source ; and every song is evidence of an indweUing principle 
of music. A house is first erected m the mind, and then outumrdly 
upon the solid earth. In every thing, the ideal begets the actual ; 
the invisible, the visible ; the principle, the outward manifestation. 



Digitized 



by Google 



MAN'S ORDINARY STATE. S7 

In accordance with the universality and invariability of this truth, 
the dual arrangements of the animal and human organism are 
indicative of an indwelling principle of justice or equilibrium in 
the constitution of nature. In man we find the perfect and highest 
manifestation of this eternal principle, because he is the grand 
receptacle of all beneath him in the various animated kingdoms. 
The questions may be asked, — Why has man two eyes, two ears, 
two legs, two arms, two lungs, two kidneys, two stomachs, two 
livers, two systems of circulation, and two brains ? Why could he 
not have been made more beautifully and economically — ^more 
strongly and symmetrically — with half of these structures ? What 
is the use of two eyes, when he can see with one ? He can hear 
with one ear ; why then have two ? But ere we have put these 
questions fully, there comes, gushing forth from the many thousand 
avenues of nature, the sweet reply — that the principle of justice — or 
the divine attribute of reciprocation, which the Omnipotent Mind 
breathes through all the universe — incarnates itself in these beauti- 
ful and synmietrical organisms, and without them man would be 
incomplete, and Deity a mere nonentity. 

The principles of justice, as above defined, are the causes of 
all male and female^ lower and higher^ matericU and spiritual^ 
positive and negative^ relations in the wide expanse of life an(l 
existence. They penetrate and develop, and sustain, every thing. 
They commence with Deity, and roll, like the waves of the sea, 
fer away to the inconceivable circumferences of the numberless 
infinitudes. Eternities succeed eternities ; universes succeed 
universes ; and one mighty wave of omnipotence rolls over 
another, all upon the same identical principles which impart 
to man's organism its minute twofold structures and diversified 
dualities. 

The works and ways of God are perfectly consistent and harmo- 
nious. He is positive ; the universe is negative. And this is a 



Digitized 



by Google 



58 THE GREAT HARMOKIA. 

rule by which to measure and determine every thing else in exist- 
ence. The Sun is positive ; and all the orbs, which roll beneatli 
its power, are negative. What power is it which holds immovably 
the sun in the firmament? What sustains the planets in open 
space ? There are no foundation walls, no colossal pillars, no ropes 
and pullies, no mighty levers and iron chains, to sustain the sun 
and the planets in the boundless ocean of the invisible atmosphere. 
What, then, preserves them from utter destruction ? When the 
blazing comet — that lawless body of the skies — comes rushing 
through the viewless main, like an affrighted steed, threatening the 
world with immediate annihilation : what prevents the awful catas- 
trophe ? Timid and apprehensive minds believe that the world is 
to be destroyed in this way ; and I may add, that, many such 
individuals are very much like the Jonah of Primitive History, — 
they would rather have their prophecy prove true than have it said 
that they were mistaken 1 — as Jonah remonstrated with the Lord 
for telling him to prophesy to the inhabitants of Nineveh that all 
should be destroyed in forty days, and then, by changing his mind, 
the Lord did not annihilate the people, and thus proved Jonah a 
false prophet And so, many of our friends who now believe that 
the Lord intends to purge the earth with fire, and who prophesy 
accordingly, will certainly discover, by the commencement of the 
twentieth century, that the Lord has changed his mind, and they 
will, doubtless, like Jonah, feel a little provoked at the utter false- 
ness of their startling proclamations. Yea ; the Sun has shone 
effulgently for millions of years ; the planets have revolved upon 
their eccentric paths for centuries beyond all human power of 
computation; and the impetuous comets have roamed through 
space as long, and yet no accident has occurred. What, then, has 
saved these living worlds from destruction ? It certainly will not 
be presumed that this is done by a direct exercise of the will of 
Omnipotence. It would be as reasonable to assert that man con- 



Digitized 



by Google 



MAN'S ORDINARY STATE. 59 

trols the process of respiration, of drculation, of digestion, d^c, by 
the exclusive exercise of his voluntary powers. While, in fact, all 
these phenomena occur with as much precision when the mind is 
engaged in foreign matters, and during sleep. It would, indeed, 
be a thankless and laborious work of Omnipotence to keep his will 
perpetually on the rack, in order to preserve the revolution and 
harmony of the planets. Although Sir Isaac Newton, and Thomas 
Dick, and Dr. Chalmers, and various other popular authorities, 
have advocated this view of the planetary harmonies ; nevertheless, 
I am impressed to regard it as a very crude and unhealthy doctrine 
of astronomical science. 

The truth is this : the Deity is himself controlled by the same 
identical law which controls the revolution of the planets. If it be 
asked, what preserves the sun, the orbs, the comets, in their 
respective positions, and what saves the whole temple of nature 
fix>m destruction, I should say — ^the Principle of Justice which 
lives in, proceeds from, and flows to, the Divine Mind. That law 
which causes a particle of matter to flow, without dependence 
upon the voluntary exercise of his will, through the entire organ- 
ism of man — ^from the crown of his head to the sole of his foot — 
is perfectly identical with that law which causes the planets to roll 
harmoniously in the heavens. In other words, the material imi- 
verse is the physical body of God. The innumerable suns, planets, 
satellites, are the vital organs of his body — ^the stomachs, livers, 
hearts, lungs, brains, <fec., of his organization. The diurnal and 
annual revolutions — the mineral, vegetable, animal, and human 
productions — of these orbs or vital organs, are perfectly and en- 
tirely analogous to the ordinary functions performed by correspond- 
ing organs in the physical structure of man. And the Eternal 
Mind does not any more control the harmonious performance of 
these legitimate functions of the countless organs in his body, than 
does man control the circulation of blood, or the quiet secretions 



Digitized 



by Google 



«0 THE GREAT HABMOIflA. 

of the absorbing systems, which moniBitarily ooonr in his ooi>- 
poreal organism. 

All these phenomena, I repeat, depend upon the principles of 
reciprocation which are eternally established in nature. The prin- 
ciples of negative and positive — of female and male^-of lower and 
higher — of matter and spirit — of nature and Deity — ^are very 
beautifully indicated and concentrated in man; he is a fsdthfal 
tepresentation of the whole. Hence I will confine my investiga- 
tions to this highest development of matter and mind. 

The analytical and deductive mind goes naturally from effect to 
cause^ and from cause to effect^ in its examination and contempla- 
tion of Nature. To such a mind, every efifect must have a parent 
cause — every external manifestation must have a corresponding 
source. For instance, through the medium of our physical senses 
we discover that the fsu^e of nature is diversified with symmetrical 
forms and anatomical structures ; hence we infer, that, in the in- 
visible sphere of causes, there must necessarily exist an immutable 
principle of form and structure — ^an architectural or anatomical law 
of action. So, when we behold every thing invested with the 
power of function — with the requisite qualifications to perform 
some distinct and definite use in the order of being, — ^then we con- 
dude that there must exist a physiological principle in the constitu- 
tion of things : a law by which functions and uses are developed 
and governed with mathematical precision. This is a philosophy 
to which the human mind involuntarily turns as a child to its 
parent for instruction. Is it not self-evident ? Else why do you 
turn to the acorn to account for the stately oak ? — ^to the germ to 
account for the existence of the rose ? It is because you can not 
resist the legitimate workings of immutable law ! The little child, 
just learning to lisp the name of its fond parents, turns its spark- 
ling eyes toward the sidereal heavens, and attempts to ask, who 
made the sun ? — who made the stars ? — who made the soft, deep 



Digitized 



by Google 



MAN'S ORDINARY STATE. 61 

immensity tliat envelops Nature ? Thus, the first, the deepest, the 
highest, the eternal effort of mind is unto causes I — and, the utter 
impossibility on the part of the soul to ever perceive and compre- 
hend the whole system of causation at one time, constitutes the 
main-spring to an eternal life and to endless progression in wisdom 
and knowledge. 

It is clear, then, that the human mind must explain effecU by 
reference to corresponding causes. If we see light, we conclude that 
the source is light ; or such elements as will, when properly com- 
bined and subjected to the law of combustion and elimination, pro- 
duce the effect which we behold. Thus, I repeat, we turn involun- 
tarily from effects to causes, and from causes to effects, in our 
observation and comparison of those facts and phenomena which 
constitute the material world in which we at present live. 

The duality of man's physical constitution can be perceived by 
all sensuous observers ; but the causes of this duality can not be 
so easily discovered, and yet the reason-principle, recognizing the 
law of indispensable connection between cause and effect, is very 
capable of understanding the truthfrdness of the proposition, that 
all general external effects are the outer manifestations of invisible 
principles. Taking this ground as true and incontrovertible, I 
proceed to apply the principle directly to man in his ordinary or 
rudimental state. 

Positive and negative powers are uniformly manifested in the 
construction of the various organs in the physical economy. These 
principles faithfrilly express themselves in the outer form and func- 
tion of the different members of man's body. There are two 
livers; one is positive, the other is negative. There are two 
stomachs ; one is positive, the other negative. There is a circle 
of positive and negative relations and processes, commencing with 
the spleen ; going to the kidneys ; thence to the liver ; thence to 
the stomach ; thence to the heart ; thence to the lungs ; thence to 

6 



Digitized 



by Google 



es THB 6RSAT HABMONIA. 

the brain; and tlienoe to all posaiUe ramificadoDs of the neryea, 
veins, vessels, arteries, organs, musdes, and bones, which charac- 
terize the physical mechanism. There are two eyes ; but one is 
positive, and the othar is negative. You can not see as perfectly 
with one eye as the other, nor with either one separately, as with 
the two combined. This is tme also of the hands and the feet. 
There are two ears ; but one is positive, and the other is negative. 

There are also two brains ; one is positive, the other is nega- 
tive. And here it may be well to say, that the two brains deter- 
mine the distribution, and graduate i^e quantity, of these positive 
and negative forces to the dependent system. On the ground, that 
all general external effects are the legitimate out-births of internal 
principles, we can not but admit the succeeding proposition, that 
all external organizations are the spontaneous developments of in^ 
vmble organizations ; or, that an organization of principles is the pa- 
rent of all material organisms of a corresponding form and nature. 
Hence the common duality of man's physical constitution is alone 
traceable to the existence of a spiritual constitution, analogous to 
the outer form in every possible particular. Here, then, is the 
issue to which all our forgoing reasoning have been conducting 
us — ^viz. : that man's physical body is a demonstration of his spi- 
ritual body, — ^the one succeeds tiie other as naturally as the oak 
unfolds from the acorn. It is all cause and effect, — ^a high result 
of positive and negative prindples. And now, having shown you 
man's constitutional sttpremact and DUALirr, I will proceed to 
consider the highest phase of this subject, — ^man's spntiTUALrrr ! 

Of the perfect spirituality of man there are comparatively bat a 
very few minds entirely convinced. Physicians believe in '^a some- 
thing," which they term '^ the vital principle." Materialists believe 
in ^ mind" as perfectiy and inseparably connected witii the brain — 
that mind is developed by the material sensorium as electricity i& 
generated by zinc and copper batteries ; and that the manilestation 



Digitized 



by Google 



MAN'S ORDINARY STATE. (» 

tS mind depends upon the proper oonstitation, health, and actttdi 
presence of the brain, as much as electricity is dependent upon the 
zinc and copper plates for its manifestation. And I am speaking 
'within the bounds of truth, when I aflBrm that, iiye-eighths of this 
world's thinking, civilized population, are more or less skeptical 
concerning the future existence of the soul, in a state of conscious- 
ness and individualization, subsequent to the event of outer physical 
dissolution. And hence it is highly necessary to consider this 
question in connection with the rudimental state of man. 

In considering this theme of the soul's existence independent of 
the physical organism, I think it is very essential to understand, 
that the element of electricity is not created by the zinc and copper 
plates, but is simply developed and accumulated by them, from 
surrounding substances. It therefore follows, as a consequence, 
that electricity does not depend upon these plates for its existence, 
but simply for its more palpable manifbstation. And the same 
reasoning will apply to the elements of man's spiritual principle. 
The brain is primarily essential — ^yea, it is absolutely indispensable 
— ^to the accumulation and individualization of the living elements 
of life into a healthy and harmonious mind. Yet the brain is 
not essential to the prior existence of those elements, nor yet to tiie 
continuadon of the individuality of the mind, after the physical 
structure has subserved the purposes of its primary organization. 
After the tree has produced and matured its fruit, the latter is 
independent An apple developed by a tree in one field or coun- 
try can be taken to any other locality, independent of its parent 
tree, and can bring forth its kind. Now it is clear that the phys- 
ical organism is the cradle of the mind, — ^the house in which the 
spirit is bom. There it is nursed and fostered ; and gradually, — 
year by year and hour by hour, — ^it is introduced to the beauties 
and influences of the external world. Progressively, it becomes 
acquainted with the facts and £uides, with the principles and pan- 



Digitized 



by Google 



64 THB GRBAT HARMONIA. 

demoninm of mundane existence ; and 'soon puts forih its leelera 
to grasp something higher, better, spiritual, and more like its oum 
particular nature. But here the skeptic stands armed with a mul- 
titude of sensuous reasons, and sajs to the immortal mind, — "^ You 
were bom in a physical cradle; consequently you can not walk 
without it: you were bom in this material tenement; therefore 
you can not move independently ; if you go, you must take your 
physical estabhshment with you." Is this sound philosophy ? 
Nay I When the soul is sufficiently advanced in strength, it dis- 
cards its cradle — ^it steps boldly from the threshhold of the taber- 
nacle in which it was bom — ^and treads the interminable paths of 
infinitude like an angel of God 1 

The enlightened and deep thinking members of all professions 
begin to acknowledge the supremacy and duality c^ man ; they 
begin to assert, as a &ct absolutely undeniable, that man is a spir- 
itual being. Thus the much celebrated Dr. Reid says : ^'No man 
can show it to be impossible to the Supreme Being to have given 
us the power of perceiving external objects without the common 
organs of sense. We have reason to believe that when we put 
off these bodies, and all the organs belonging to them, our percep- 
tive powers shall rather be improved than destroyed or impaired. 
We have reason to believe that the Supreme Being perceives every- 
thing in a much more perfect manner than we do, without bodily 
oi^ans. We have reason to believe that there are other created 
beings endowed with powers of perception more perfect and more 
extensive than ours, without any such organs as we find necessary. 
However astonishing, it is now proved beyond all rational doubt, 
that in certain abnormal states of the nervous organism, perceptions 
are possible through other than the ordinary channels of the 
sense." Such an acknowledgment is valuable, as it emanates from 
a member of the skeptical profession. 

The spirituality of man is not questioned ; but the continuation 



Digitized 



by Google 



MAN'S ORDINARY STATB. 65 

of his intemal prindple, after the death of the physical on^anisiiiy 
in a state of identification, is the question yet unsettled in nuiny 
minds. This problem I think will be duly solved as we prooeed 
with these investigations. It will be seen that the invisible spirit 
is the reed man, and is not necessarily dependent upon the 
material organization for its existence or individuality. And the 
duality of the corporeal body extends, in a more perfect manner, 
to the spiritual body ; the outer is an imperfect representation of 
the interior. ^' That was not first which is spiritual, but natural, 
and afterward the spiritual." In other language, — ^that was not 
first which is mind, but the body, and afterward the mind. The 
body is the cradle of the soul — ^the former is the mold into which 
the elements of nature were caused to flow ; the body is thus the 
primary framer of the mind. At first the body is the master, but 
soon it bows to the inward power ; the spirit subdues and subju- 
gates the physical temple to its exdusive control. As the httle 
babe is dependent upon its parents for subsistence and growth, but 
in a few years walks alone in the fields, tills the ground, and 
proves itself firee of its primary dependencies ; so is the spirit It 
comes forth clothed in a physical, terrestrial vesture, is dependent 
upon the outer sense for its first experiences and education, is fixed 
in a house more or less imperfect, and can not move beyond its 
narrow courts ; but' soon the soul marshals its latent forces, assumes 
the responsible position of master, and thus learns something of 
its glorious independence and destiny. 

, And the soul knows no retrogression, neither maturity. It is 
destined for eternal progression, and for the unbroken enjoyment 
of an immortal youth ! I have seen the aged man, as the sun 
shone brilliantly o'er the earth, draw his old arm chair dose to the 
cottage door, and try to view the distant landscape, with its waving 
foliage, its undulating surface, and glittering granite. But viewing 
him externally, Shakspeare says mournfully — '^the last stage of 

6* 



Digitized 



by Google 



M THS GREAT HARMONIA. 

all 18 old age, seooad childislmeM, and m^e oblivion ; sans teeffa, 
sans taste, sans eyes, sans — every thing." But is it so ? ^ Second 
dhildishness, and mere obHvion'^ ? Nay ; it is not so! This is Ae 
error of the world — ^this is reasoning from the extemaL True, the 
physical garment is worn out in consequence of & long contaet and 
struggle with the grdss world of matter. It is threadbare. The 
superficial gloss is gone. It is tattered and covered with patdma. 
It can not conceal the farm beneath. The spiritual eye can no 
longer freely use the material eye; the sj^ritual ear can no 
longer easily use the material ear ; the apiritual powero of loeo^ 
motion can not readily use the old wom-^ut Hmhs ; and the brsn 
can no longer render the spirit assistance in preserving external 
memories. What then ? Why, the spirit of that deerepit, \>ld 
man is young as a bird. It soars graoefiilly o'er the fields, hears 
the waten murmur Idieir plaintive muse, sees tiie van^ated 
landscape, and enjoys all the scenes of life anewl For many 
years, the tattered garmmit oon&aes the youthful souL But at a 
time when ye think not, when aU is tranquil in the midnight hour, 
or when you would summon the old man to his accustomed meal, 
and go to his room to arouse him from slumber, you will perceive 
the glos^ess garment is left motionless on the bed, whilst the 
immortal youih of the interior is gliding joyfully away to the 
Spixit Land! 



Digitized 



by Google 



LECTURE VI. 

MAN CONBIDSESD IN HIB INTERNAL EKLATIONl TO THE 
8FIEITITAL UNIYEEBE. 

Man, in his ordinary or rudimental state, still demands our 
iughest consideration. It has been shoiim that he is the most 
wonderfdi and perfect development of the viable creation ; that aD 
entities and personalities dnster around him; tliat he is, con- 
quently, the center of much beauty and many powers. 

Let ns now fix our attention upon num as a spiritual being. 
Tliere is a perfect adaptation of every form and principle to thesr 
appropriate sphere. The reptile moves on the sur&ce of the eartib ; 
the beast is found among the hills and in the dismal solitades 6f 
the forest ; Hie bird sails gracefblly through the upper mediian ; 
and the fish sports in the wateiy element. Each ci these creatures, 
and every living thing, is perfectly adapted to the sphere in which 
it lives, and to all the influences and circumstances of its being. 
And the same prindple is operative, and on a much sublimer scale, 
in the organization of man. His physical structure is admirably 
adapted to the conditions and influences of the physical world ; and 
his spiritual constitution is still more harmoniously adapted to the 
world of spirits. The material eye is suited to the outer worid trf 
visible objects, and to the physical element of light which emanates 
from the sun ; but the spiritual eye is more perfectly adapted to the 
soft, golden light which illuminates the ten thousand crystal inheres 
that roll noiselessly in the serene depths of infinitude ! 

The material ear is wisely adapted to the multifarious sounds of I3ie 
external world ; and the spiritual ear is exquisitely attuned to the un- 



Digitized 



by Google 



68 THE GBBAT HARMONIA. 

uttorable musical sounds wliich pervade the celestial world around na I 
It is proper, however, to remember that man's physical oiganism is 
simply an encasement of the more interior and substantial prin- 
ciple. His spiritual ear in this world is addressed through the 
material ear ; so with all the otber organs of his constitution. His 
duality of organization we must constantly remember, — it is the 
basis of many conclusions of a holy and sublime nature. The 
spirit — ^the soul — ^is primarily educated through the corporeal 
senses. The external world is the primary school of all spirits — oi 
all angels and seraphs. In a material body — ^and in a material 
world — ^the interior nature of man becomes incipiently acquainted 
with the rudiments of thoughts, truths, emotions, and music! 
Every thing is begun on the natural plane and perfected on the 
8|»ritual plane. The external is typical of the interior — ^the present 
of the future. That was not first which is spiritual, but natural, 
and afterward the spiritual. 

• On earth, the human spirit, through the physical organs of sense, 
begins to learn something of music I Here, and in this manner, we 
hear the sighing of the summer breeze — ^the howling of the blast — 
the purling of the rivulet — ^the contralto of the torrent — ^and the 
sweet melody of birds. We hear the deep voice of the rolling 
ocean — ^the low murmurings of the water&ll — and the music of the 
lofty pines as, when touched by the flying fingers of the tempest, 
they breathe forth a strange and grotesque song. These are the 
rudiments of music. But we do not acquire a love for music ; be- 
cause its sublime principles are interwoven in our deepest natures, — 
yet on earth we learn indpiently how to walk the ^ crystal billows 
of sweet sounds," as they roll before the soul, in the immeasurable 
expanse of the spirit land, beyond the sphere of sense. 

Let us bear in mind that man has a spiritual nature ; which is 
exquisitely adapted to a higher sphere. Man is a connecting Hnk 
between earth and heaven. The terrestial and the spiritual natures 



Digitized 



by Google 



THE DUALITY OF MAN. «0 

are beautifully blended and bannonized in Mm. Thus the visible 
and the invisible are brought into dose relationship ; and man is 
the flower of the physical creation, and the germ of the world of 
spirits. The temporal and the eternal — ^the inferior and superior — 
the material and spiritual — ^meet and center in him ; and there is 
one unbroken chain of being, ftom man down to the smallest ani- 
malcule, and extending &r, &r, upward — ^through an endless con- 
catenation of high and glorious beings, to the very soul of Dsirr. 
The physical structure of man, I repeat, is perfectly adapted to 
the forms and drcumstances of the earth ; and his spiritual consti- 
tution is as perfectly adapted to the superior possessions and in- 
fluences of a higher world. The invisible spirit that animates the 
visible temple, is the immortal principle. And such is man — ^the 
being of a moment, yet the inheritor of an eternal life ; in the lower 
departments of his nature, a mere animal — ^in his higher character, 
a bright and immortal spirit I 

Let us now proceed to consider the causes of the vast variety 
of human beings, which people the earth. 

In the first place I am impressed to regard it as an incontro- 
vertible proposition, that every mind is constructed upon identical 
principles, contains the same elements, and is capable of analogous 
manifestations. No man is gifted intrinsically above another. The 
Deity does not manifest partiality or &voritism in the fields of his 
creation. The physiological and anatomical developments of man's 
body show, unequivocally, that the same identical principles are every , 
where engaged in their production. But how shall we harmonize this 
statement with the conspicuous fact, that there is an infinite variety 
of men — ^possessing, apparently, different qualifications' and gifts ? 
In one family is fi-equently seen a vast dissimilarity of mental en- 
dowments. One is a musician; another a sculptor; another a 
husbandman ; another a poet ; another an idiot ; another a philoso- 



Digitized 



by Google 



70 THB 6RSAT HARMOiriA. 

piber ; another a prodigal ; aiiotb«r a miser ; and all from the same 
paremlB. Now, admitting all to be in the posBession of identical 
prindples of mind^ how shall we explain the causes of these re- 
markable differences 9 How shall we explain the diversities of gifts? 
Why is one man a warrior ; another a Paul ; one man a worshiper 
of Truth, another of Mammon ? These are important questions. 
I am impressed to reply, that these anomalies of character are not 
to be explained on the febulous ground that Deity has endowed 
intrinsically one man above another, but rather on the broad and 
expansive philosophy of mental organization. All faculties and ele- 
ments are deposited in the nodnd, but the infinite variety consists 
wholly in the various and many combinations of these fiaculties. 
Therefore, we should study the philosophy of combination. If we 
come to believe that we are all equally endowed with the elements 
of mind) — ^that we internally possess what Isaiah, or John, or Jesus, 
or what celebrated mathematicians possess, — ^then we will experience 
a imiversal love for man, irrespective of his birth or social position ; 
and the thought is, moreover, a strong incentive to mental colture 
and universal progression. I feel impressed to say, that what is 
possiUe and natural to one individual is possible and natural to all 
men. All can be happy as easOy as one. Harmony of oi^anizar 
tion is the principal essential ; for no man is destitute of the ele- 
ments of mind, or the principles of immortality. It is only the un- 
JbrHinate cotttbination and education of the mental Acuities which 
produce unhappiness and generate discord. Now, the reason why so 
many contradictory characters or mental incongruities and conforma- 
tions issue from one source, is to be found in the dissimilar circum- 
stances by which the parents are surrounded — especially, those 
which act upon and control the feelings and emotions of the mother I 
Physicians acknowledge the extent of hereditary influence upon the 
m^tal organization of the ofl&pring. But I think there is a more 
important philosophy in the extensive action of premonitory mag« 



Digitized 



by Google 



THB DtTALItT OF MAN. Xl 

netism than is generally perceived by those moBt skilledin a knowl- 
edge of human character. Of this I will hereafter speak. 

It is good to feel that every soul contains the same elements of 
energy and intellect. Such a conviction will inspire us with a phi- 
losophical compassion for every individual, whose mind is unfor- 
tunately developed. It is time to regard a ^^ change" of the combi- 
nation of the mental faculties, as far more essential to personal 
righteousness and soda] harmony, than the so-called '^change 
of heart" which is caused merely by the psychological influence 
of talented clergymen and excited congregations. 

I say that that power or gift, which distinguishes one individual 
from another, is a universal attribute and is therefore perfectly nat- 
ural to all the human family. Every mind is constitutionally and 
essentially enriched with those splendid powers which characterized 
Shakspeare, Sir Isaac Newton, and Kepler ; yet the different com- 
bination of identical . powers produces entirely different individuals. 
For example, — take the gigantic oak, which is a specific organization 
of the same essences, fluids, and substances, which, when differently 
combined, might produce a chestnut tree — a pine — ^a walnut — or a 
sycamore. If you take that solid oak, and subject it to the proper 
processes in mechanism, you will And that chairs, tables, doors, 
window-frames, <&c., may be made from the dissimilar combination 
of the same identical substance. So with man. One particular 
combination of essentially good elements and faculties will make a 
poet ; another, a pirate ; another, a Moses ; another, a Milton ; and 
so, throughout the entire catalogue of dissimilar beings that people 
the earth, it will be found that the same principles, in different 
states and degrees of refinement and combination, are capable of 
developing an infinite variety of men. Let us study, therefore, into 
the science of combination ; first, what particular arrangement of 
the mental feculties will develop a deceiver^ — what, a murderer^ — 
what, a righteous man ; second, let us then study the external dr« 



Digitized 



by Google 



72 THB GREAT HARMONIA. 

cumstanoes wbich act upon the individual, — ^what eambinatian of 
circumstances will brutalize, and what will spiritualiise, the buman 
character. From the modem teachings of phrenological sdenoe, the 
investigator may obtain various confurmations of the sdence of com- 
bination. Evil and good are traced to this source. A defective 
. machine produces deformities ; so an unbalanced mental organiza- 
tion develops corresponding results. Without a requisite educa- 
tion, the human mind may manifest or unfold a Hfe replete with 
crude and unwholesome deeds. Destitute of organic harmony, it 
may generate a congress of blunders — & large congregation of in- 
consistences and deplorable angularities. But in the great multi- 
tude of common men, you may see, (if you will but examine their 
interiors,) many a "mute, inglorious Milton," or many magna- 
nimous apostles of the soul ; — ^heroes, legislators, poets, phy^idansy 
theologians, philosophers. Such is man in his ordinary or rudi- 
mental state. 



Digitized 



by Google 



LECTURE VII. 

A GENERAL CONSIDERATION OF MAN'b PBTCH OLOGIOAL 
CONDITION AND POWERS. 

We will now examine the human mind in the next stage of its 
manifestation. — I mean, in the Psychological State. 

There has been a large amount of chicanery and unmeaning pre- 
tension connected with this branch of mental science, which has 
unquestionably done much toward confounding the ignorant, 
amusing the careless, and disgusting the man of science. All 
this I have frequently deplored. — Because it detracted much from 
the natural dignity of Truth, and has repelled many an honest in* 
vestagator from the sublime realms of psychological philosophy, 
leading to the highest themes of contemplation. Having seen 
only the mountebank side of psychology, and not imagining that 
there could possibly be a higher and better phase to the subject, 
many minds have seized, with eagerness, upon a preconceived con- 
viction — which the unenlightened portion of the scientific world 
generally entertain — that the wonderfrd phenomena of magnetism 
are mere delusions or mental hallucination. 

Perhaps it is necessary to remind you, that, naturally succeeding 
the ordinary or rudimental condition, is the psychologicaL state, 
which I am about to consider. According to my interior impres- 
sions, the true psychological condition can be attained in two ways 
— one is natural, the other is artificial. This is true of all the sub- 
sequent states into which the human soul is constitutionally capable 
of ascending. The little plant can, naturally, attain unto its maxi- 
mum growth by being left to struggle with the surrounding ob- 

7 



Digitized 



by Google 



74 THE GREAT HARMONIA. 

Btructions, and thus, perhaps, acquire a greater power; or it may be 
assisted, by artificial and quickening means, to attain its highest de- 
velopment many weeks in advance of its natural period of maturity. 
So with the human mind. Some men naturally obtain an intel- 
lectual power and brilliancy of understanding at the proper period 
of life ; but others, if duly influenced by a spiritual magnetism or 
encouraged by surrounding circumstances, may attain all the 
strength and illumination of mind, which characterize the naturally 
developed intellect, years too in advance of the ordinary season of 
such maturity. Now here, let it be duly underatood, is the first 
legitimate indication of psychological principles. I affirm that aa 
early or extraordinary development of mind may be accomplished 
by the influence of a spiritual magnetism, or by the encourage- 
ment which may be extended toward it by surrounding circum- 
stances. That is to say, a human soul may be matured and unfolded, 
in some particular sphere, or in many departments of science 
and thought, years before the ordinary growth of intellect, by the 
psychological influence of spiritual powers and contiguous circum- 
stances. And I may here add, that the psychological action of the 
mother's spirit upon the body and mind of her child, during the 
season of its utero-gestation and development, is the primary source 
of much pre-disposition to discord or harmony, to lowness or eleva- 
tion of mind, which will, inevitably, more or less characterize the 
future physical and mental manifestations of the of&pring. 

But it is deemed expedient to consider the principles of psycho- 
logical science, as they exist in the constitution of nature, before we 
apply them to the various conditions of the human mind. 

The philosophy of positive and negative relationships has been 
already partially explained. But it is now time to make an appli- 
cation of these reciprocal principles. When the mind once grasps 
ihe doctrine of an infinite gradation of forms, series, degrees, 
essences, and elements — ^beginning with the lowest form of mattei 



Digitized 



by Google 



MAN'S PSTCH0L06ICAL STATE. 75 

and reaching upward to the most interior soul of Deity — ^then it be- 
comes comparatively an easy thing to comprehend the philosophy 
of positive and negative relations in the construction of the universe. 
But those who have been taught to regard nature as so many 
specific creations, without any reference to a regular system of 
harmonious and progressive developments, will find it somewhat 
difficult to recognize the psychological principles which universally 
pervade the territories of nature, and which bind all of her produc- 
tions into one stupendous system of sympathetic cause and effect 

Now to my interior perceptions, it is clear to a demonstration! 
that all the animated kingdoms of creation are intimately related — 
like the human fiiuuly — with near and dear friends, noble anceston, 
and happy descendants. The earth may be regarded as the pa- 
rental foundation of ail these psychological sympathies. Here com- 
mences that progressive line of inferior and superior forces, which 
hath no termination. Thus the mineral kingdom is positive to the 
earth ; the vegetable kingdom is positive to the miaeral king- 
dom ; the animal world is positive to the vegetable world ; the 
human world is positive to the animal world ; the spiritual world 
is positive to the human world ; the angelic is positive to the 
spiritual; the seraphic to the angelic; and the Divine Mind is 
positive to the immeasurable universe. Between all these king- 
doms and the Divine Being there are constantly existing the most 
intimate psychological sympathies. The series, degrees, and grada- 
tions of these positive and negative relations are altogether beau- 
tiful and innumerable. Now, it is solely in consequence of man's 
physical and mental supremacy to the animal and other creations 
of nature, that he is the center of a power which is positive to every 
thing beneath him. He is the highest source of psychological 
influence on earth. 

The viper will crawl out from its dark retreat, elevate its head, and 
fix its sharp, penetrating gaze upon the affectionate little songster 



Digitized 



by Google 



76 THE GREAT HARMONIA. 

tliat sits on the bough of the waving tree. The glittering eye, flasli* 
ing bewitchingljr in the sunlight, arrests the little bird's attention. 
Their eyes meet. The positive viper, by the careful use of its 
psychological power, fixes the gaze of the negative bird, which does 
not fly away, because magnetically held by a strange infatuation — 
which might be considered a cross between admiration and aston- 
ishment There is nothing that can do this to man, if he wills to 
the contrary. But the bird grows nervous. It feels drawn to the 
viper by a fascination, and repelled by fear. Its will-power is cap- 
tured. It can not fly away into the open fields, and feel at liberty ; 
but nervously jumps from bough to bough, spreads its tiny wings, 
and encircles the seducer's head. And finally — exhausted vnth fear, 
excitement, and infatuation — ^it dravra close to the glittering eyes 
and falls prostrate before the extended mouth of its relentless de- 
stroyer. The winged insect is, in the same manner, and according- 
to the same psychological principles, infattiated by the flame of a can- 
dle. It will encircle the blaze for hours, and then willingly subjects 
itself to the disposal of the dissolving element. 

But man possesses a motive and a moral power, superior to that in 
the possession of any other creature. His positive influence is felt to 
an extent which is always proportionate to his own interior con- 
sciousness of supremacy. His intrinsic growth of soul is the measure 
of the real and permanent influence which he can exert upon the 
world. A man may have placed an unjust estimation upon the charac- 
ter and volume of his mental power, and may feel greater and more 
high-minded than he really should ; nevertheless it matters not what 
opinion a man may entertain of himself, so long as he does his best 
honestly and energetically, for it will soon be discovered to what 
mental height he has in reality grown. His influence will invariably 
be extended to the fall measure of his interior development, and no 
further. And as he mentally or spiritually unfolds, so the circle of 
his power is proportionably widened. So that one strong mind 



Digitized 



by Google 



MAN'S PSYCHOLOGICAL STATE. 77 

may yet psychologize a world ! His influence may be slightly felt 
at the outermost circle of humanity ; but more upon the body of a 
nation, still more upon society, and most powerfully upon the inner- 
most vitality of the family combination. 

Hence, in accordance with the last named fact, the psycho- 
logical power of one mind is more available in the compact 
assembly; but its legitimate action is manifested very con- 
spicuously upon the isolated individual. How common a thing 
it is to see affectionate companions grow to look, and talk, and 
walk, and think in a corresponding manner ! Husbands and wives 
are thus often regarded, by strangers, as brothers and sisters. In 
accordance with this principle of positive and negative action, the 
mother or the father imparts her or his likeness to the unborn 
child. This is an important fact of psychological science. It points 
us to the proper generation and improvement of our species. The 
strong mother of Napoleon marched in the battle array, before her 
child was bom. Consequently, being herself powerfully magnetized 
by the spirit of war, she let flow the excitement of her soul, and the 
heated blood of her throbbing heart, through the unfolding consti- 
tution of her unborn child, and thus made an intrepid warrior I 

I have said that there are two ways to produce the psycholo- 
gical state, — one is natural, the other artificial. But I am now im- 
pressed to fix upon your understandings this simple classification 
of the two causes of all the states into which the human soul enters. 
It is proper to divide all these mental conditions into states — 

SPONTANEOUS 

and 

SUPERINDUCED. 

Spontaneous psychology is identical with natural mental power ; 
but auperindticed psychology means mental power as specifically 
and prematurely developed by the direct action of individuals or 

7* 



Digitized 



by Google 



78 THE GREAT HARMONIA. 

circumstances. The natural relationships, established in nature by 
these positive and negative principles, give rise to all natural psycho- 
logical phenomena. Some things and personalities — and some 
individuals and some circumstances — are, naturally and constitu- 
tionally, negative to all corresponding creations and influence* 
which occupy a higher plane in the order of being. 

Now, it is undeniable that some peculiarly constituted individuals 
are constantly psychologically influenced by a class of minds or 
circumstances, to which other individuals might be almost wholly 
insensible. This is properly denominated natural psychology, 
which is always contra-distinguishable from the superinduced con- 
dition, because the latter is accomplished by the voluntary vohtion 
of mind. But here let me urge 'upon you the necessity of not con- 
founding the psychological state with the high magnetic, or clair- 
voyant, or spiritual states, which will be hereafter examined. I am 
impressed to regard the psychological condition as the first remove 
of the human mind from its ordinary or rudimental state ; therefore, 
to be estimated as the second degree of mental manifestation, on a 
numerical scale of seven, — the last being, in the harmonial phi- 
losophy, always esteemed as the highest and most superior develop- 
ment of the system under consideration. Nor must the psycholo- 
gical condition be confounded vrith the sympathetic state. For the 
latter condition is distinguished from the former by the elimination 
of an atmosphere from the mind, which does not occur in the true 
psychological state. This latter condition is simply the manifesta- 
tion of the mind, in the exercise of its positive and negative relation- 
ships, without the transmission of any vital or mental fluid to the 
parts or personalities thus affected. 

Every man is psychologically influenced by something. Some 
minds are constitutionally positive to one set of circumstances ; and 
negative tq another. The absolute freedom of the human will is, 
fherofore, ^ impossibility and a.bsurdity. The very &ct^ that there 



Digitized 



by Google 



MAN»S I^STCHOLOGICAL STATE. 79 

are some things which man can not subdue and transcend, disproves 
the doctrine of the absolute freedom of the will, while it unques- 
tionably demonstrates the philosophy of psychological principles. 
All liberty is comparative — all freedom is unqualifiedly relative and 
partial. It is necessary to understand, that all manifestations of 
positiv^ and negative principles, when considered psychologically, 
occur according to the law of equilibriums. Any influence, which 
will disturb the equilibrium of the circulation of man's spiritual 
or mental principle, is capable of psychologizing the individual, 
and for just so long a time as the voluntary powers of the 
mind are unable to assert their supremacy. Thus, for example, in 
moments of danger, some minds lose what is generally termed 
"their self-possession" and become frantic with fear. Now, the 
truth is, they are simply psychologized by fright ; and will contmue 
thus affected until the controlling power of the soul resumes its 
high prerogative, and restores to the mind its proper equilibrium. 

This philosophy will urge you to the daily cultivation of the will- 
power of the mind, — ^to give you the mastery over the influence of 
inharmonious individuals and circumstances, which surround you 
in the world. By the proper and perfect application of this power, 
the soul can and will put all enemies under its feet. The startling 
omnipotence of mind is not yet visible ! 

Any thing which can disturb permanently the harmonious equi- 
librium of the mind, has the power to take the soul into captivity. 
On this principle, the mother of N*apoleon instilled into his soul, 
while it was yet unmatured, the spirit of war ; consequently, he was 
powerfully psychologized all his hfe by the desire to combat and 
conquer. This is what physicians term, in pathology, " hereditary 
predisposition ;'* but, in mental science, it should be called " psy- 
chological misdirection." 

You will doubtless be surprised when I tell you, that mankind 
have the power to improve the race infinitely ; and aU^ by the judi- 



Digitized 



by Google 



80 THE GRBAT HARMOKIA. 

, dous application of the principles of psychological science to the 
physical and mental organization of the unborn child. The catholic 
does well in regarding, deferentially and with much reverence, the 
mother of Jesus ; though I do not feel impressed to sanction their 
unnecessary and customary idolatrous adoration of certain departed 
spirits. But Mary was a gentle woman ; — simple-hearted, a good 
neighbor, and very affectionate. Her husband was a plain, pure, 
unscientific mechanic. The country was occasionally excited, with, 
anxious anticipations, concerning the coming of a '^King of the 
Jews ;" but of the time and parentage no one ventured to speculate. 
But Mary's soul was very religious in its aspirations. And one night, 
when nature was wrapped in the folds of silence, and when tran- 
quillity reigned universal, she dreamed, that the Lord of the Hebrew 
scriptures came to her and said — ^ A virgin shall conceive and bear 
a son ; his name shall be great in the land of his birth ; and thou 
shalt call him " Emmanuel ;" for his divine power shall spread from 
generation to generation, from the east to the west, from sea to sea, 
and thou wilt be blessed among women." 

On the succeeding morning, Mary related her impressive dream 
to Joseph. But as she had long been excited upon religious mat- 
ters, he did not then give much heed to her impressions. However, 
the same dream was dreamed three nights in succession by Mary ; 
and now she earnestly, but very privately, believed it all. Now 
I am impressed to regard all this as a spiritual impression, im- 
parted to Mary's spirit when she was internally quiet and very im- 
pressible. She was a ^' virgin*' in the same sense that all pure and 
high-minded married men and women are spiritually virtuous ; but 
in no other respect, as claimed by sacred historians. 

Now, what conclusions are we to derive from these truthful 
premises ? Why, we are to logically conclude, that Jesus was made 
a great moral reformer strictly in accordance with pure psycholc^- 
cal principles. He was born with the constitutional impression of 



Digitized 



by Google 



MAN'S PSYCHOLOGICAL STATB. 81 

his mother's mental and religious disposition, — and, more especiaDy, 
with the pre-possession of mind that his '* name should be great in 
the land of his birth," that he was a " king of the Jews," and that 
" his power should spread from generation to generation," over the 
earth. His whole subsequent life was tinted^ and^ more or less, 
characterized by the psychological influence which his mother ex- 
erted upon him during the entire period of his utero-gestation and 
the incipient formation of his individuality. 

In this way, we are all, to a greater or lesser extent, constantly psy 
chologically affected. On one occasion, I was visited by a very re- 
spectable clergyman of New York, who said the devil tempted him at 
least once every week to commit suicide. This was proof to his mind 
that there was in reality a living demon, who exerted himself ener- 
getically to destroy both soul and body in hell. I inquired if he 
was not diseased ? He answered, that his " health was perfectly 
good." But he desired me to make an interior inspection of his 
condition. I did so. And instantly discovered that his suicidal 
temptation originated from the psychological influence of his 
mother's spirit, upon his mind, before birth. Of this I immediately 
informed him. " O yes," said he, " my mother has often told me 
that ' the devil' tempted her in the same manner." But I was 
soon enabled to inform him, that his mother's mind was agitated 
by a disease of the liver and diaphragm, which invariably produces 
mental depression and sadness, under certain conditions ; and a 
tendency to suicide was a common feeling to minds thus affected, 
especially when associated with small hope and feeble resolution. 
This explanation was rather too rational and unsupernatural for the 
clergyman, and it overthrew a strong evidence of the devil's exist- 
ence ; and so — " he did n't believe a word of it !" 

Many individuals are constantly psychologized by some passion 
or propensity. Some are actuated and tempted by the spider- 
propensity, wliich may possibly predominate in their mental struct- 



Digitized 



by Google 



88 THE GREAT HARMONIA. 

ure. Others by the horse, the cat, the dog, the fox, the wol^ the 
lion, the mule, the swine, d^c, &c, — just as these different propen- 
sities happen to preponderate in the mind. Any passion, or pro- 
pensity, or faculty, which has been, either be/ore birth or afterward^ 
allowed to gain the ascendency in the soul, will most certainly 
disturb the true equiHbrium of the mind, and thus make the latter 
subserve the purposes of its angular and displeasurable manifesta- 
tion. In this manner, all men are more or less affected. The 
remedy consists wholly in a true application of the will-power to 
the harmonization of body and soul, — a psychological subjugation 
of the discordant elements of the mind — a true pacification of the 
Hon and lamb of the interior man — ^by the proper exercise of the 
supreme power of the wisdom principle. It is very essential to un- 
derstand the invariable nature and immutable value of positive and 
negative principles. For the highest welfare of our unborn genera- 
tions depends very much upon our fidelity to this class of nature's 
laws. Those religious and psychological influences which acted 
upon the mother of Jesus, and made him a moral reformer fix>m 
birth, are identical, in principle, with those conditions which make 
natural poets, mathematicians, physicians, and philosophers. All 
this is significant of the power of mind over matter. 

Many years ago, in France, a criminal was to be pubUcly execu- 
ted upon the wheel. And a mother, whose child was yet unborn, 
desired to be present. Notwithstanding the strong entreaties of her 
husband and physicians to the contrary, she yielded to her impulse 
to witness the execution. The terrible scene completely psycholo- 
gized her. She stood transfixed. She heard the bones of the poor 
criminal snap and break on the wheel, like dry sticks in a strong 
man's hand. It was too horrid; and she sank exhausted, and 
swooned upon the ground. Ninety days from that time, her child 
was bom, with every bone of its little body broken and separated in 
a corresponding manner / 



Digitized 



by Google 



MAN'S PSYCHOLOGICAL STATB. aS 

Ecclesiastical teachers in every country have embraced and incul- 
cated convictions often totally at variance with the Living Revela- 
tion of the Divine Will contained in the constitution of the material 
world, and more particularly as expressed in the organization of 
man. The facts and laws of science can not be other than the de- 
velopments of the Great Controlling Soul. Any faith antagonistic 
to such developments and progressive unfoldings, is, according to 
my impressions, to be rejected as pernicious, and unworthy the at- 
tention of intelligent minds. The principles, capabilities, and supe- 
rior merits of human nature have been too long obscured and 
unknown. Teachers, who know Uttle of psychological science, will 
erect the most unwholesome forms of faith, and urge them upon 
the human mind, forsooth, because they think the natural powers 
of man are, and always will be, to every individual, — cawsA wm 
cognM, — buried in impregnable mystery. But the laws of psycho- 
logical science, or at least the external effects of their operation 
upon the unborn, but incipiently developing, child, have been per- 
ceived and acknowledged by many eminent physicians. That law 
which causes n&^onal features to be transmitted, almost wholly un- 
changed, for successive centuries, from parents to oflfepring, is the 
psychological principle for which I am now contending. In regard 
to hereditary or psychological transmission, Dr. Caldwell observes : 
— "Every constitutional quality, whether good or bad, may de- 
scend, by inheritance, from parent to child. And a long-continued 
habit of drunkenness becomes as essentially constitutional^ as a pre- 
disposition to gout or pulmonary consumption. This increases, in 
a manifold degree, the responsibility of parents in relation to tem- 
perance. By habits of intemperance, they not only degrade and 
ruin themselves, but transmit the elements of like degradation and 
ruin to their posterity. This is no visionary conjecture, the fruit of 
a &vorite and long-cherished theory. It is a settled belief resulting 
from observation — an inference derived from innumerable facts. In 



Digitized 



by Google 



84 THE GREAT HARMONIA. 

bimdreds and thousands of instances, parents, having had children 
born to them while their habits were temperate, have beconoie 
afterward intemperate, and had other children subsequently bom. 
In such cases, it is a matter of notoriety, that the younger children 
have become addicted to the practice of intoxication much more 
frequently than the elder — ^in the proportion of five to one. Let 
me«not be told that this is owing to the younger children being 
• eglected, and having corrupt and seducing examples constantly 
before them. The same neglects and profligate examples have 
been extended to all ; yet all have not been equally injured by 
them. The children of the earlier births have escaped, while those 
of the subsequent ones have sujQfered. The reason is plain. The 
latter children had a deeper psychological taint than the former.*' 
It was remarked by the celebrated Esquirol, " that the children, 
whose existence dated from the horrors of the first French Revolu- 
tion, turned out to be weak, nervous, and irritable in mind, ex- 
tremely susceptible of impressions, and liable to be thrown by the 
least extraordinary excitement into absolute insanity." 

Now it is distinctly clear to my mind, that the proper application 
of psychological principles, especially to the unfolding character and 
constitution of the child, will develop almost any description of soul 
or intellect which is most desired by the parents. When we shall 
have harmonized our souls, and thrown open the avenues of our 
interior natures to the high positive and psychological influences 
which descend upon us from higher * spheres, then we will realize 
the holier sympathies of a more exalted race, and feel ourselves 
more intimately related to that high and pure Divinity which per- 
vades the illimitable universe ! 



Digitized 



by Google 



LECTURE VIII. 

ON THB RELATIONS AND DBPBNDBNCIBB BXIBTING 
BBTWEEN THE BODY AND THE BOUL. 

Thb human mind lias been practically treated by metaphysicians 
in all ages as a mere abstraction ; as the most impalpable and un- 
real of things. For long and dark centuries, the leaders of the 
scientific and religious worlds of thought, have, both in theory and 
practice, denied the intimate connection which actually exists be- 
tween physiological and psychological sciences. And yet systems 
of mental philosophy have abounded, — systems, founded in imagi- 
nation, not in nature. Theory has succeeded theory like waves of 
the sea. But the relation between mind and matter is not yet 
scarcely comprehended. 

Forty years ago, a prominent physician was absolutely ridiculed 
out of practice by his professional brethren, for promulgating the 
doctrine that insanity is always accompanied with cerebral derange- 
ment. And the idea of demoniacal possession is not yet extin- 
guished. We are occasionally challenged from modern pulpits to 
prove that maniacs are not subjected to satanic influences. The most 
enlightened sectarians of these times, — the New Jerusalem Church- 
men, — ^boldly state and defend the opinion that delirium tremens 
conjures up tormenting fiends and chinieras dire from the bottomless 
pit of burning marl. In some instances, we are soberly warned not 
to practice the principles of human magnetism, on the ground, that 
it is identical with the heaven-daring crime for which the guilty, 
under the old Mosaic law, ^^ died without mercy." But all these 
obstructions can not impede the rising tide of intelligence. The 

8 



Digitized 



by Google 



86 THE GREAT HARMONIA. 

opposition of priest or phjnddan is as a vapory cloud before the 
blazing sun. It can no more arrest the progress of psychological 
science, than a pebble can stay the mighty flowings of the golf 
stream. For the world has received a momentum — has an impetus 
forward — which no conservative or sectarian plans can counteract. 
No bold and honest mind is now in danger of personal destruction. 
Liberal thought is generally indulged and tolerSited ; and the infiu- 
ence of medical and psychological reformers, is spreading far and 
wide through European society. 

The very intimate connection between the body and mind is now 
very generally acknowledged by the enlightened of all professions. 
But the full extent of this connection, and the highly important re- 
sults to which it conducts us, is not yet comprehended by scarcely 
a single individual who is willing to acknowledge "some truth" 
in the science. The phenomena of human ms^etism are mainly 
admitted by all American minds ; but yet they can not believe in 
the actuality of independent clairvoyance. This is, they think, 
going a little too far into the mysteries of divinity. They are very 
apprehensive of its tendencies. They think it encroaches too 
much upon sacred ground, — ventures too far into the celestial 
courts, — and searches too deep into the sublimities of (xodliness. 
But this is all very inconsistent To believe in human magnetism, 
and to disbelieve clairvoyance, seems to me like believing in the 
existence of herbs and plants, but that large trees are impossible 
and absurd. For clairvoyance succeeds the phenomena of himian 
magnetism as naturally as the blooming harvests succeed the deposi- 
tion of the little germs. So hkewise, the application of psychological 
principles, to the molding and harmonious elaboration of the hu- 
man type, is as natural and inevitable as the fine results which flow 
from a judicious application of agricultural science. 

Again, I must urge the idea, that Man is a production of nature ; 
that he is a result of the stupendous meehanism of all the foimi, i 



Digitized 



by Google 



MAN'S PSYCHOLOGICAL STATB. Bl 

tions, and forces whick adorn the visible world. He comes forth 
as the crowning result of immutable principles ! These principles 
are the rnethods in accordance with which the Deity Hves and acts. 
They express His nature, His actions, His omnipotence, and His 
immutability. Cfod is, therefore, a being of absolute unchange- 
ableness. And his divine essence penetrates every thing, and im- 
parts to every thing li^kt and li/ey which are the expressions of 
love ; and order and/orm, which are the expressions oi wisdom. And 
man is the grand consummation of these divine attributes. He 
can not be depraved ; hi he came forth from the fertile womb of 
nature, a child of God ! He can not be interiorly contaminated, 
because God is over all and in all things — He is all in all ! And 
man. must search and explore forever ! To his progress and de- 
velopment there is no limitation — ^no conceivable boundaries. And 
the Infinite Eather is not jealous lest his earth-born children should 
approach too close to the majesty of His own unutterable omnis- 
dance and omnipotence. In no part of the boundless domain, of the 
universe, upon which man enters, is he treated as an intruder on 
Jehovah's secret possessions. Nay : for the multifarious elements 
of physical and mental nature, — extending far down into the bot- 
tomless abysses of the material universe, and reaching upward 
through a galaxy of angelic spheres to the soul of Deity, — are all 
thrown op^i to man's inspection and eternal progress ! There is 
nothing too sacred for human investigation. An angel's clairvoy- 
ance sees more of truth than we can imagine. Yet there is nothing 
too holy for the immortal soul to investigate. 

While, to thousands of minds, the thunder was God's voice 
speaking in sublime accents to rebellious mortals — ^while the light" 
nmgs gleamed in vengeance from his invisible hand — and while 
earth and heaven were filled with portentous signs and startling 
wonders — earthquakes, meteoric showers, and blazing comets — ^I 
say, while thousands were thus overwhelmed by these manifesta- 



Digitized 



by Google 



88 THB GREAT HARMOKIA. 

tions, and dared not even erect a ligbtning-rod to conduct away the 
frantic elements, the venturous Franklin calmly investigated these 
terrestial phenomena, and extracted from the clouds the high knowl- 
edge that the electric fire can be rendered subservient to the tidily 
purposes, and improvements of man ! God desires his children to 
become enlightened' and happy ; for what pleasure even can a good 
earthly parent experience in the ignorance and unhappiness of his 
child ? If the prying investigations of men required a rebuke, why 
was the world not taught a lesson, once for all, on the head of that 
rash experimenter, who, while heaven's artillery blazed and roared 
above him, first snatched the fiery bolty all sparkling from its lofty 
forge? Instead of being blasted for thus obtaining his fearM 
prize, the author of this promethean feat is honored with immortal 
renown ! Thus progression is encouraged. 

Man may fearlessly examine all things ; and the more he grows 
in wisdom, the happier will he become. Physically and spiritually, 
he issues from the magnificent organism of nature, and thus stands 
as the croioning development of immutable principles. But matter 
is the servant of mind, — ^the latter can mold the former as easily 
as the potter shapes and fashions the moistened clay ! But this 
can be accomplished only by a requisite amount of knowledge ; this 
is power. By this knowledge and power, the soul can apply the 
teachings of psychological principles to the harmonious develop- 
ment of the unborn organism, and the earth might be peopled with 
well-proportioned and happy beings. Let me urge you to ponder 
these truths ; for the reformation of the world depends, to a very 
great extent, upon the physical and mental capital which an indi- 
vidual inherits from his immediate progenitors. This is true : be- 
cause the in&nt organism is in existence before the young mind begins 
to think and act for itselfl Hence the defects of birth are difficult to 
set aside by subsequent education. This hct we should well con- 
sider, because it lies at the very foundation of individual and social 



Digitized 



by Google 



MAN'S PSYCHOLOGICAL STATE. 8» 

reft>miat]on. With this knowledge in our poesession, it is yery un- 
just to sanction improper alliances between the sexes ; exceedingly 
wrong to bring into existence unsound and unwholesome children ! 
How many regret the hereditary defects of their natures ! How 
many feel discomforted by irregular features, or deranged organiza- 
tions I All this, and much more, can be prevented by the proper 
employment of psychological science. Men are innately inspired 
with a love of the beautiful and harmonious. And I am impressed 
to consider it altogether the result of ignorance and injustice, that 
all men and women are not endowed from birth with the physical 
harmony and spiritual beauty of angels. The spirit of Venus and 
Apollo might be impressed upon every child ; and all unseeming 
defects of the physical organism be easily eradicated. The human 
mind, when considered in its twofold capacity, is very powerful. As 
a motive-power, it can shape the physical world, and all the external 
circumstances thereof, to &vor the proper development of the human 
character. As a moral-power, it can ascertain the moral laws ; and 
man's highest moral beauty can be transferred to unborn generations. 
I do not believe that God makes every human being, any more 
than he makes every particular vegetable that adorns our gardens. 
Nay ; but I am most emphatically impressed to tell you, that man 
absolutely manufoictures his t3rpe, according to the immutable prin- 
ciples of reproduction ; but always perfect or imperfect as he main- 
tains himself in harmony with nature's laws, which are the will of 
Deity. And thousands are defrauded out of a large proportion of 
mundane enjoyment by the imperfections of their organisms! 
Hereditary defects have made poets and pirates ; fools and philoso- 
phers ; moral men and maniacs ; and hundreds are all their life- 
times subject to bondage and sadness ; because the mirror, or the 
sun, reveals to them the horrors of their organic deformity. Their 
love of beauty is momentarily ofiended ; and they grow to dislike 
themselves, and soon their fellow-men. 

8* 



Digitized 



by Google 



90 THE GREAT HARMONIA. 

How philosopliically William Shakspeare gave this lamentable 
truth an utterance through the mouth of Richard the Third : — 

'^ But I, — ^thst am not ahaped for sportiye tricks, 
Nor made to court an amorous looking-glass ; 
I, that am rudely stamped, and want lovers majesty, 
To strut before a wanton ambling nymph ; 
I, that am curtailed of this fietir proportion, 
Cheated of feature by dissembling nature, 
Deformed, unfinished, sent before my time 
Into this breathing world, half made up, 
And that so lamely and unHeushionable, 
That dogs bark at me, as I halt by ih«n." 

Here Richard sarcastically complains that he has no — 

" Delight to pass away the time, 
Unless to spy my shadow in the sun. 
And descant on mine own deformity." 

Then he makes up his mind that he did not merit all this per- 
sonal ugliness, and hence takes the position, which many individuals 
assume in their ignorance, that sin is productive of pleasure ; and 
says: — 

" Therefore, — since I can not prove a lover, 
I am determined to prove a villain, 
And hate the idle pleasures of these days." 

Now, this is all wrong I It is a result of no Adamic curse ; it is 
an issue of no innate depravity ; but it comes forth as a living de- 
monstration of the startling fact, that the psychological prindplea 
of nature, are wofully misapplied to the production and develop- 
ment of our species. " A very intelligent and respectable mother,** 
says a well-known author, "upon hearing these principles ex- 
pounded, remarked that there was a very vnde difference in the 
intellectual and moral development between one of her children and 



Digitized 



by Google 



MAN'S PSYCHOLOGICAL STATB. 91 

the others; and accounted for this difference by the fact, that^ 
during pregnancy, she received intelligence that the crew of the 
ship on board of which was her son, had mutinied, — that when the 
ship arrived in the West Indies, some of the mutineers, and also 
her son, had been put in irons, — and that they were all to be sent 
home for trial. This intelligence acted so strongly upon her, that 
she suffered a temporary alienation of judgment. The report turned 
out to be erroneous, but this did not avert the consequences of the 
agitated state of the mother's feelings upon the daughter she after- 
ward gave birth to. That daughter is now a woman, but she is 
and will continue to be a being of impulses, incapable of reflection, 
and in other respects greatly inferior to her sisters." 

It is surely very unjust to bring personalities " half made up" 
into this breathing world; and, then, teach them that they are 
perfectly free moral agents ! What an unphilosophical thought : 
to teach the world that (rod is the creator of every man that 
jives ; while, at the same time, many are sent — ^unconsulted, un- 
asked, without having the privilege to decide upon such an adven- 
ture in advance — sent into this confiicting^ uncertain^ probationary 
existence — " deformed, unfinished," and curtailed of that " fair pro- 
portion" which constitutes a beautiful exterior, adapted to the pro- 
duction and entertainment of a sound and healthy mind ! Most 
emphatically, I am impressed to affirm aU this to be the doctrine 
of Ignorance and Error. 

That the body and mind are closely allied in structure and 
essence can not truthftilly be denied. And it is equally undeniable, 
that the internal principle is, in a certain sense, perfectly material ; 
and is susceptible to as much material action and impression as any 
other organism in nature. But this is all accomphshed according 
to the positive and negative relations or operation of psychological 
principles. Before I leave this branch of mental science, let me 
present a few more illustrations of this proposition. I have said 



Digitized 



by Google 



99 THE GREAT HARMONIA. 

^Mi the human mind was essentially material, and suaeeptible to 
the chemical or psychological action of material substances ; that is 
to say, the spiHt of a medicine acts upon the spirit of man in ac- 
cordance with positive and negative principles. For example: 
iodine induces sadness; gold generates or excites hope; ars^c 
causes melancholy ; carbonic acid gas begets mental tranquiltity ; 
empyreumatic oils generate peevishness and morbid sensibility; 
belladonna stultifies the intellectual faculties; canabis produces 
quietness; opium and tobacco stimulate the sexual propensitieB, 
excite the intellectual powers, and generate unhealthy imaginations; 
cicuta deadens the intellect ; and hyoscyamus causes violence, mo- 
roseness, and jealousy. 

These chemical agents will not alimya produce the effects here 
described ; because the mind may he positive to themy — ^in which 
ease their action vrill be very sUght, and, perhaps, altogether imper- 
ceptible. But the simple fsict, that the equilibrium of the spiritual 
principle can he thus disturbed, and the mind thus taken into cap- 
tivity by narcotics and stimulants, is sufBcient to demonstrate the 
materiality of the spirit, and also its unconditional dependence upon 
the many agents which move the vast panorama of the external 
world. In truth, I may say that we have an ocular demonstration 
of the materiality of the mind, and also of its natural psychological 
principles of action and power of daguerreotyping, in the " marks" 
upon children; indicating the fact, that the mind receives and 
transfers shapes and colors vrith the utmost accuracy, — ^as iheform 
and color of any fruit, animal, or thing, which made an impression on 
the mind of the mother, in accordance with psychological principles. 

This is an immutable law of nature ; and is conspicuously opera- 
tive in her every department It is the same harmonious law in 
the kingdoms beneath, as it is in the spheres above, our present 
existence. For instance, it is related in the New York Sun, April 
J4, 1843, that a hen, belonging to Benjamin Gallaway, of Weakley 



Digitized 



by Google 



MAN'S PSTCHOLOGICAL STATB. W 

County, Tennessee, was severely bitten by a rattlesnake, but, by 
proper attention, the wound was perfectly cured. Nevertheless, 
strange to tell, ever^ egg laid after that time by this hen, had a 
complete picture of a rattlesnake represented upon the shell ! Now 
in harmony with this principle, every human being, that comes into 
this world, is impressed with certain peculiarities and constitutional 
tendencies. An instance is related, by Dr. Howship, of a woman 
who was crossing a frozen river, in a state of pregnancy. But .the 
ice cracked and burst operij and she was terribly frightened. When 
the child was bom, its skin was opened and cracked considerably in 
several places, and in a corresponding manner. 

Let your understandings be thoroughly impressed, therefore, with 
this conviction — that, that principle of psycholc^cal action, which 
will, when inverted and misapplied, produce a human fiend or a hu- 
man monster, is equally capable, when rightly understood and philo- 
sophically directed, of developing heroes, poets, saviors, metaphy- 
sicians, philosophers, and reformers. Physicians and agriculturists 
have been gradually coming to the discovery and application of this 
principle in the lower departments of Nature. Combe, that clear- 
minded author, has brought out many details on this head. " In 
cases of varieties of the same species," says Dr. Edwards, " we see 
one common principle, namely, that the mother often produces a 
being of a type different firom her own — less so, however, in the 
latter case. This principle is seen even in the same variety ; for 
here also the mother, in producing a male, gives birth to a being 
whose type differs, and in some cases differs very much, firom her 
own. Now, says Dr. E., the same is observed in man. The 
varieties which differ most strongly, such as the negro and white, 
when crossed, produce mulattoes ; and when varieties more nearly 
resembling each other are crossed, the descendants sometimes re- 
semble one parent, sometimes the other, sometimes both. This, 
Dr. Edwards looks upon as the cause of the great variety observable 



digitized by VjOOQ LC 



94 THB QRBAT HARMONIA. 

in modem nations ; among which, however, he thinks we can always 
ohserve specimens of the pure types which have entered into their 
composition. Every one knows that the hen of any bird will lay 
eggs, although no male be permitted to come near her ; and that 
those eggs are only wanting in the vital principle which the im- 
pregnation of the male conveys to them. Here, then, we see the 
female able to make an e^, with yelk and white, shell and 
every part, just as it ought to be, so that we might, at the first 
glance, suppose that here, at all events, the female has the greatest 
influence." 

I am impressed to assure you, most deeply and reU^ously, 
that the proper application of psychological principles, to the 
generation and improvement of the human species, will accomplish 
more good for the great mass of mankind than M the preaching 
and praying that ever fell from the human tongue ! Let all this 
&ble about the " original sin," the " first curse," the " efforts of 
satan,*' the ^^ total depravity" of the human heart, he forever 
buried in the tombs of ignorance and error ; and let there be 
a universal resurrection and development of reason and philosophy^ 
which shall, most harmoniously and inevitably, improve the indi- 
vidual and elevate the human race generally to health, harmony, 
and to fiur proportions ! 



Digitized 



by Google 



LECTURE IX. 

OONOKKNINO THB FBTCHOLOG ICAL ACTION OF TBI 
MIND UPON THB BODY IN DIBBA8B. 

Ov dus occasion, I -will proceed to consider and explain how 
natural psychology operates and is exhibited in disease. 

Every well-informed individual is fiimiliar with the influence of 
the mind upon the body. When the Asiatic Cholera prevails in a 
community, how common a thing it is to see impressible persons 
psychologized by the epidemic. I am keeping within the bounds 
of truth, when I say, that one half of the victims of that paroxysmal 
disorder, die solely in consequence of being psychologically captured 
by fear and fright. The fear, of getting the complaint, disturbs the 
proper equilibrium of the mind ; and thus an avenue is thrown 
wide open to the admission and possession of the enemy. When 
this epidemic prevailed in New York, I had a patient who expected 
every next hour to have the " agonies of the disease" upon him. I 
admonished him not to read the coroner's daily reports of the 
number of victims. He said : " it was next to impossible for him 
to resist the temptation to notice the various publications concern- 
ing the complaint," and yet he confessed that, " every time he read 
the reports he felt that he had actually swallowed the disorder," so 
piristalitic were the motions which the fear communicated to his 
dependent viscera. This man was ultimately obliged to leave the 
city in order to preserve his mental equilibrium and escape the 



A good illustration of this psychological action of mind upon the 
body, was originally published in the Zoonomia, and was subse- 



Digitized 



by Google 



96 THE GREAT HARMONIA. 

quently attested by the poet Wordsworth : A young fiurmer in 
Warwickshire, England, finding his hedges broken, and the sticks 
carried away during a frosty season, determined to watch for the 
thiefl He lay many cold hours under a hay-stack, and, at length, 
aa old woman, like the witch in a play, approached, and began to 
pull up the hedge. He waited till she had tied her bundle <^ 
stacks, and was carrying them ofi^ that he might convict her of theft ; 
and then springing from his concealment, he seized his prey with 
violent threats. Alter some altercation, in which her load was left 
upon the ground, she kneeled upon the bundle of sticks, and raising 
her hands to heaven, beneath the bright moon, then at full, spoke 
to the young &rmer, already shivering with cold, — " ffeaven ^rant 
that thou mayst never know again the hlessmg to he warmP The 
psychological effect produced upon his mind was so distinct and 
j^owerful, that he complained of cold all the next day, and wore an 
overcoat, and, in a few days, another; and, in a fortnight, he took 
to his bed, always saying nothing made him warm ; he covered 
himself with many blankets, and had a sieve over his &ce as he lay. 
From the effect of this one insane idea, or psycholo^cal impression, 
this man kept his bed above twenty years, for fear of the cold air, 
till at length he died. 

All psychological phenomena, be it remembered, are naturally 
confined to the common plane of positive and negative manifesta- 
tions ; for when higher results are produced, they are invariably 
developed on the higher planes of mental science, which I will con- 
sider on future occasions. 

In psychology, any thing, I repeat, — every element, person, or 
substance, — ^which disturbs the equilibrium of the mental con- 
stitution, is capable, for the time being, of capturing the mind, 
and controlling its thoughts and impressions. Thus, — ^when dis- 
ease has obtained a preponderance of power in the system, the 
mind is disturbed by the deranged psychological impressions which 



Digitized 



by Google 



MAN'S PSTCHOLOGICAL STATE. »7 

are oonducied to the sensorium. According to this philosophy, 
dreaming^ as a precursor and accompaniment of diseases, deserves 
continued investigation. Not because (says Dr. Winslow) it is to 
be considered as a spiritual divination, but because the unconscious 
language often very clearly shows, to those who can comprehend 
its meaning, the physical state of the patient. Lively dreams are, 
according to psycholo^cal science, in general a sign of the attenua- 
ted ezdtement of the nervous action. Soft dreams are a sign of 
slight cerebral irritation ; these vaporish dreams also often denote 
a favorable crisis in nervous fevers. Frightful dreams^ — wars and 
combats, — are a sign of a determination of arterial blood to the 
head. Breams about blood and red objects, — ^houses and ships on 
fire, — ^imps, demons, &c., — ^are signs of an inflammatory condition of 
the semi-intellectual and perceptive Acuities of the cerebrum. 
Dreams about rain and water, — ^floods, deluges, &c., — are often 
signs of diseased mucous membranes and dropsy. Dreams, in 
which the person sees any portion of his own body, especially in a 
suffering state, indicate disease and disturbance in that portion. 
As, for instance, when the mind dreams of seeing food, — ^rich viands, 
a feast, <S?c., — the cause of the dreaming is generally traceable to 
the digestive functions of the physical system, which are evidently 
impaired. 

It is deemed expedient to remind you, that I am not, by this 
explanation of a certain class of dreams, giving a solution of all 
mental phenomena of this nature. On the contrary, there are two 
classes of dreams originating in a very different manner ; which will 
be duly examined and explained in subsequent lectures. But here, 
let it be understood, I am treating of the natural psychological 
science of man, which differs from the science of sympathy, som< 
nambulism, clairvoyance, mental illumination, in this particular 
respect : — that psychology treats exclusively of the native positive 
and negative relationships of things, and explains how naturally 

9 



Digitized 



by Google 



98 THE GREAT HARMOKIA. 

equilibriums may be and are disturbed without the impartation of 
any sphere, fluid, or cerebral element, which occurs in the superior 
phases of this high theme as will be hereafter shown. 

From what has been said on the subject, you will readily per- 
ceive, that the mind is frequently taken into psychological captivity 
by the physical organism. This is especially the case in delirium 
tremens. The convolving clouds of the inflamed blood which loads 
the entire encephalon, fill the room with dissolving masses of fire ; 
interwoven with which are the imps, serpents, and demons of the 
inflamed memory, which has entertained these &bulous beings firom 
the first impressions of youth; the nursery tales written by 
Christian poets and oriental romancers. 

When the mind is a^tated hjfear of receiving any disease, that 
moment the body is susceptible to the invasion of the enemy. 
Some minds get panic-struck — ^that is, psychologized — ^by the ap- 
prehension of having an attack of cholera, plague, smallpox, yellow 
fever, &c,, and the consequence is, that, in five cases out of ten, the 
individual is eventually captured with the disorder most dreaded, 
or by some disease very analogous. The constant fear of heartr 
disease, of consumption, or of cancer, is very Hkely to induce the 
very complaint which is feared. I have seen this truth verified in 
several instances. The body, therefore, is first permitted to take the 
mind into psychological bondage or captivity ; then, the mind in- 
duces upon the corporeal organism any disease with which the con- 
trolling principle is most deeply impressed. This points us to an 
important truth. For we have seen that the same principle of psy- 
chology which will, when misapplied to the generation of the 
human species, give rise to human monsters and horrid deformities, 
is also capable, when properly applied to the same purpose, of pro- 
ducing the very Magnus Apollo of human grace and beauty ! Even 
so, after the individual is introduced into being, the same psycholo- 
gical principles which can, when wrongly ezerdsed, cause disease. 



Digitized 



by Google 



MAN'S PSYCHOLOGICAL STATB. W 

are perfectly adequate, when rightly employed, to cwre the same 
disease and to effectually prevent it. Let us now examine this 
point. Let us inquire — What is disease ? 

Disease is a want of equilibrium in the circulation of the spiritual 
principle ; hence, also, a derangement in the motions of the depend- 
ent fluids and forces. 

What keeps the body alive ? 

The spiritual principle. 

What is the governing power of this principle ? 

Wisdom. 

What agent does toisdom employ in maintaining and executing 
its government ? 

Will. 

What does the toill act upon f 

Upon Love. 

What is Love f 

Love is the life of the body and mind. 

Is love the actuating and enlivening element of the whole indi- 
vidualism ? 

It is. 

Is love the finest and purest ingredient of the mental or- 
ganism ? 

Yes, love is the very essence of the life of the mind. 

What, then, is wisdom ? 

Wisdom is, to use a figurative expression, the form or flower of 
Love, — the head of the spiritual constitution. 

Can love come in immediate contact with the elements of 
the blood? 

Nay. 

Why not? 

Because the Love essence is many millions of millions of degrees 
finer than the constituents of the blood. 



Digitized 



by Google 



100 THB GRSAT HARMOKIA. 

How, then, can the material and the spiritaal bodies be so doselj 
inwrought — one, in and through the other ? 

By the fine cement of interposing or mediatorial agents. 

Can the wisdom-power act upon the blood and the bone ? 

Yes ; with great force. 

Does wisdom act thus through intermediate elements? 

Yes. 

Suppose the wisdom-principle desires to operate upon the bone, 
how could the operation be accomplished ? 

The wisdom-power would act upon vnll ; this upon love ; this 
upon the vital magnetism; this upon the vital electricity ; this 
upon the nerve ; this upon the muscle ; and this upon the hone I 

K all these processes occurred at every instigation of the wisdona- 
principle, would there not be a perceptible difference or lapse of 
time between the effort and the result ? 

Nay ; because even common electricity can encircle the globe in 
an instant. 

How can the principle of wisdom prevent all diseases f 

In the first place, by arranging all foods^ habits, occupations^ 
sitttations, and sentiments into such harmony as will not improperly 
tax the strength and eneigies of the physical and mental eonstitu- 
tion. In the second place, by feeling «ttpmor to the invasions of 
disease — ^by feeling the entire individualism to be impregnMe to 
any such unnecessary molestations ; for, generally speaking, " as a 
man thinketh so is he.'* 

I come now to consider the relation of natural psychology to the 
mind, irrespective of its connection with the body. 

This phase of psychological science is manifested in wars, panics, 
insanities, and sympathetic contagions. This is not accomplished 
by the elimination of an atmosphere from one mind, which is inhaled 
\)ij another ; but by the configuratioQS of the countenance, by the 



Digitized 



by Google 



MAN'S PSYCHOLOGICAL STATB. 101 

flasMng and sparkling eye, by the up-taroed head, and lofty ges- 
ticulations, — all of which excite to intense corresponding action 
every impressible mind which is either n^ative or passive to the 
disturbing causes. Every religious faith known in the world has 
begun and spread, like an epidemic, as far as the ignorance and 
superstition of the people, by rendering them negative to it, would 
permit it to capture their minds. Let it be remembered, that knowl- 
edge is power ; that ignorance is weakness ; and that we are men- 
tally positive or negative to prevailing faiths and excitements, just 
in proportion to the actual growth of the soul in wisdom and 
knowledge. 

One mind will be frantically conducted by a methodistical panic 
to the altar ; another wiU be totally unmoved by the sympathetic 
contagion. All this is mainly produced in accordance with the 
ignorance or knowledge of the two individuals. The exceptions to 
this rule occur, whenever the mind is captured, and taken into psg- 
chologicdl bondage, during moments or periods of the passivity of 
the wisdom or governing principle. Thus, we are sometimes aston- 
ished, that our very intelligent neighbor should be "• carried away" 
with some popular exdtement. 

How conomon a thing it is, to see a large party convulsed with 
ungovernable laughter, when only one or two of the whole com- 
pany can tell " what there is to laugh at." But should there be a 
penon in that assembly, the equilibrium of whose mind is not dis- 
turbed by the mirthful sounds and sights before him, he will remain 
sober and solemnly immoved. In a word, whatever will epidem- 
iedUy spread from mind to mind, according to psychological prin- 
ciples, may philosophicallj/ explain the prevalence of many crimes^ 
and certain forms of mental hallucinations, which have, from time 
to time disturbed and distressed the human fanilly. Sometimes a 
terrible crime is committed ; and then, by a psychological conta- 
gion, its flagrancy excites a kindred predisposition in another mind, 

9* 



Digitized 



by Google 



109 THB OBSAT HABMONIA. 

and in another, and so on, until many crimes ci the same magui' 
tude follow each other in rapid snooession. 

Natural psyehdogy is frequently manifested upon huge assem- 
blies. A word or a gesture from one individual disturbs the equi- 
librium of the whole. In this way, mobs are excited and aggray»- 
ted to ungovernable fury ; and soldiers, in the day of battle, rush 
on in the &oe of death ; or, panic-struek, ihe/ear spreads from one 
to thousands; and those who but a few moments befcNre, were 
ready to ^ seek the bubbled reputation even at the cannon's mouth,*^ 
are now trembling with fri^t, and find it impossible to summon 
either courage or self-possession. At other times, a ward or a look 
from some master-spirit, instantly psychologizes the mass around 
him, and from one to another the impulse communicates a feeling 
oi heroism and intrepidity, which increases as it spreads, till the 
entire mass are impatient to throw their lives away in the whirlwind 
of their vaulting ambition. 

One of the greatest psychok^cal excitements ever developed in 
Christendom, was that produced by the Crusades ; and this entire 
epidemic originated with one individual, Peter the Hermit, during 
the pontificate of Pope Urban II., traveled all over Europe, describ- 
ing the indignities practiced by the Turks, in Palestine, on be- 
Uevers, and calling on Christians every where to rodly around the 
standard he had raised for the rescue of the Holy Land from the 
infidels. So humble was Peter's demeanor — so saintly his appear- 
ance, and so vehement his eloquence — that he gathered, in accord- 
ance with the principles of psychological instigation, an army of 
sixty thousand men, with whom he marched to Jerusalem ; in this 
manner he kindled throughout Europe that ardent spirit of war and 
conquest, which, for ages, found busy employment in the crusadea 
against the infidels. 

In his ignorance of sdence, man refers many religious excitements 
^d conversions to the power of Qpd, and many crimes and heinous 



Digitized 



by Google 



MAN'S FSYCHOLOaiCAL STATS. 108 

offenses to the infiuence of satan, while, in &ct, the causes are 
wholly and iinquaMedly referable to the operation of psychological 
principles. And here we find a valuable truth — ^a high and noble 
power ! The myriad suns and planets revolye harmoniously, upon 
these positive and negative relations. According to them, the 
Deity lives and acts in his magnificent temple. The knowledge of 
the existence of this law and power^ adds very much to our ability 
to overcome all physical^ social, and mental enemies — to banish 
the causes of terrestrial discords and diseases. 

The incoming of this century was signalized by the introduction 
of a new influence into Christendom ; the spirit of reformation. At 
first, it advanced like the beginning ripples of an ocean storm. But, 
anoUj-the billows rose high in tbeir mighty strength, and cast their 
glittering spray far over the granite sides of monart^ial Europe I 
And avenues, where the purifying element had never flowed before, 
are now being cleansed by the rising tide of reformation. By the 
gradual ascension of this onward tide, you will see Lapland's 
^'eternal snows" melt into means of cultivation, and miasmatic 
climes will give sweet encouragement to the growth of perennial 
flowers. And it has been shown that what is possible in the phys- 
ical world is equally possible in the world of morals. By the im- 
mutable action of his psychological principles of omnipotence, the 
Deity fills the world with life, which is lovb, and with order, which 
is WISDOM. And with the mighty spirit of reformation, the human 
heart begins to throb most musically every where. But let us 
apply rightly the high powers of our mental constitution. It 
should be constantly remembered, that all " si»," and " error," and 
" unhappiness*^ are demonstrative evidences that a misdirection or 
misapplication of good persons or principles exists some where in 
the world. I am deeply impressed that every individual shoidd 
learn rightly to employ the psychological powers of his own mind. 
The same power which produced the thirty years' war, is capable 



Digitized 



by Google 



I 



104 THE GBEAT HARMONIA. 

of produdng as many yean of peace. The eame law of sympa- 
thetic contagion, by which one individual commits a crime and 
thereby psychologically excites a corresponding propensity in other 
minds, is identical with that divine influence by which many minds 
may be advanced to virtue and inward peacefulness. Every one 
of you, brethren, are endowed, naturally and constitutionally, with 
this psycholc^cal power ; but in different degrees. And to exer- 
cise it is the high prerogative of your being. 

" When each faifSia a wise design. 
In his own orbit he will shine." 

like the rushing flame on the burning prairie, the &^ of harmo- 
nial reformation will spread from tillage to village, from city to 
dty, from hemisphere to hemisphere ; and the ennobling principles 
which now flash upon us from the effulgent spheres on high, shall 
be communicated, vrith all the tweet contagion of a psycholo^cal 
sympathy, to every human heart ! Ton should be distinguished 
from the world's inhabitants, — ^by your nobility : by your happi- 
ness : by your brotherly love : by your superior offipring : by your 
high intelligence, and eloquence, and psychological power ^ — ^by all, 
in a word, which distinguishes the kingdom of heaven from the 
discords of earth. 



Digitized 



by Google 



LECTURE X. 

ON THB PHILOBOPHT AND OUTER MANIFKBTATXONt 
OF A UNIYBBSAL 8TMPATHT. 

The lecture this evening is concerning man in the sympathetic 
state ; but I will first, as preliminary, proceed to explain to your 
minds the foundation of sympathy in nature, which will form the 
most of what I shall say on this occasion. 

The human mind is a beautiful combination of substantial and 
immortal principles ; it is the organization of essential realitieB, — a 
unitary development of the most interior essences of all external 
fornis and visible substances. Hence the mind is the most practi- 
cal and actual agent in nature ; and every thing in existence sus- 
tains to it a relationship, more or less remote, or a sympathy of 
greater or lesser intensity and power. So real and practical is the 
mind, in its principles, that it can neither inhale nor emit any 
absolute falsehood, replete with spurious imaginations; for its 
every breath is loaded with similes, substances, and corresponden- 
ces, which bear some distinct friendship for all the Uving truths in 
nature. Thus : every romance derives its inward vitality from the 
hiding-places of humanity; and every so-called fiction is but a 
novel aiTangement of actual occurrences and scenery. The facts 
of our common nature are sometimes too roughly hewn for finely 
strung temperaments; consequently, such minds will , frequently 
decorate them with a youthful and spiritual tapestry. Many 
splendid thoughts and facts of science, are thus darkly concealed 
beneath the feble's livery. The mystic garments of mythology 
infold innumerable forms of truth ; and the wildest fancy that ever 



Digitized 



by Google 



106 THE GBEAT HARMONIA. 

floated along the broad horizon of human speculation, may safely 
claim a relationship, more or less intimate, with the common 
developments of modem times. Hence I am impressed' to affirm, 
that every scheme of thought, — every surmise and vaticination of 
the human mind, — ^is entitled to a certain amount of deference ; 
for there is, properly speaking, no system without valuable sugges- 
tion, — ^no theories or philosophies without some important essence 
of vitality. 

Men throw fancy or drapery around fsEicts, only because the 
wisdom-principle of the mind is unbalanced or undeveloped. To 
the spiritually minded, all realities are clothed in a glowing divin- 
ity; every-day occurrences are miraculous. To the truly wise, 
there is no poetry, no fable, no romance which is so beautiful and 
so inspiring as a simple &ct in nature. To such a mind, the rose 
needs no additional hue ; the sun no brighter rajB ; the rainbow 
no more vivid tints ; nor the violet a sweeter fragrance ; but the 
softest luxuriance of an omnipresent divinity radiates from the blade 
of grass, the stones, and peaceful trees, which dress the landscapes 
that spread out in endless perspective before the vision. 

But he whose mind is not sufficientiy unfolded to see, as he 
walks, the perpetual breathings of the living divinity, — the spirit 
of God emanating from the forms and objects around him, — ^is very 
often tempted to convert the substance of a fact into the structure 
of a gaudy fable ; so that many truths may walk abroad under the 
strange disguise of romance, — ^and a fictitious dress may be worn 
by our most fruniliar thoughts. Yet there is some substantial 
vitality in every theory or speculation that ever emanated from the 
human mind. The constitution of the soul will not permit it to 
generate unmingled or unmixed error. There must be something 
actual and practical in its most extravagant imaginations. The 
Persianic cosmogony, — or world-building philosophy, — ^to be found 
in the first chapters of our Bible, — ^is not without certain tints and 



Digitized 



by Google 



MAN'S SYMPATHBTIC STATE. 107 

idataonahips to truth. Mythology hiis some true theology in it ; 
alchemy hiis a chemical basis ; and astrolc^ depends yery much 
upon mathematical and astronomical science. Plato says, — ^ Poetry 
comes nearer to vital truth than history." The mythological dra- 
pery which man has gradually thrown around truth, in consequence 
of not recognizing the intrinsic beauty of her realities, he as gradu- 
ally unwinds as he unfolds himself in wisdom. So that, when men 
shall have grown to be wise, you will see the deformities, cum- 
brous shapes, complicated envelopments, mazy ambiguities, and 
oracular sophistries with which /octe and realities have been for 
long centuries invested, all carefully unrolled and removed, and 
Truth will be seen in her native simplicity and beauty, which are 
the foundation of her mighty power and colossal magnificence! 
You may prepare yourselves, therefore, to behold your most cher- 
ished theologies dismantled; your serious or sacred errors freely 
and fairly exposed; your traditionary religions and dogmas di- 
vested of their oriental costume; your supematuralism and 
miracles reduced to natural occurrences ; and your long fostered 
and cherished superstitions weighed, analyzed, and cleansed of all 
their noxious connections. 

If all human thoughts and speculations were properly divested 
of the artificial clothing in which they are enveloped — ^all, in con- 
sequence of man's undeveloped state of mind, — we would each 
recognize a certain friendship to their inward properties : a sym- 
pathy for the httle germs of truth which those thoughts and 
speculations embosom. Let the civilization of an analytical and 
harmonial philosophy be duly spread abroad — ^rendering men and 
things altogether natural, wise, and spiritual — and, I can assure 
you, the superficial, the partial, the incomplete, and the disagree- 
able of the outer world will rapidly disappear. Let this spirit be 
introduced into the soul of the multitudes, and all disagreeable 
appearances — says a writer — swine, spideis, snakes, pests, mad- 



Digitized 



by Google 



108 THE GRBAT HARMOKIA. 

houses, prisons, enemies — ^wiU yaDish; they are temporary and 
shall be seen no more. The sordor and filths of earth, the squ 
shall dry up and the wind exhale. As, when the summer comes 
from the south, the snow-banks melt, and the face of the earth 
becomes green before it ; so shall the advancing spirit oreate its 
ornaments along its path, and carry with it the beauty it visits, 
and the song which enchants it ; it shall draw beautiful fiices, and 
warm hearts, and wise discourse, and heroic acts, around its way, 
until evil and deformity are no more seen. In all this, I am con- 
sciously impressed that I am drawing a picture of man's future on 
earth ; a period when all men will be seers and discemers of the 
hidden and th^ beautifuL Every thing, in that era, will possess 
interest and truth ; and will be interrogated as capable of 3delding 
a clear and useful reply. Deformity in all things — ^in art, religion, 
and morals — ^will disappear in proportion to the progressive refine- 
ment and harmony of the human mind. This result is mathemat- 
ically certain. 

The whole empire or temple of creation seems, to the undevel- 
oped mind, to lack congruity, and lies broken into fragments, — ^its 
pillars support no weight ; its doors open upon nothing ; its foun- 
dations are buried in the depths of darkness ; and its turrets run 
fjEur up and are lost in immensity — all, because the man, who thus 
contemplates nature, is disunited toithin himself. To him, o'eation 
is one vast battle-field, — the master-spirit being the enemy of man ; 
where sympathies are at war with antipathies ; where evil spirits 
and good spirits are contending for the highest throne ; where the 
flowers, and birds, and trees, and streams of nature are unenter- 
taining and almost inanimate. He sees no universal law of sym- 
pathy ; no unity in the constructions of nature ; he is, as it were, 
without God and hope in the world. In the church, of such a 
man it would be said, that he had not experienced the *' new- 
birth." But true philosophy would regard him as an undevel* 



Digitized 



by Google 



MAN'S BYMPATHBXrC STATE. 109 

oped mhid — one, in wbieh wisdom liad neither put forth its petafe, 
nor ripened, nor bloomed ; though he may have a large capital of 
book-learning and of traditionary knowledge in his possession. But 
Wisdom is the heart's prime minister — ^the flower of the inward 
consciousness; and, when it looks abroad, it reads the radiant 
lessons of harmony, as first they were written on the &ce of 
nature, by the living Divinity. 

'^ There 's not the smallest orb that thou beholdest, 
But in its motion like an angel fflngs.'' 

The true artist sees harmony and unutterable beauty in the 
forms and colors of nature ; but the superficial man, seeing neither, 
as they are, throws into his composition an unnatural congruity 
and tints it with the grotesque colors of his own inharmonious 
thoughts. So a man's theology is the legitimate ofi&pring of his 
own mental state. His religion will be savage, barbarian, patriar- 
chal, semi-patriarchal, civilized, republican, or spiritual, according 
to his outer education and intrinsic growth of soul. K the mind is 
well educated in wisdom, if its deepest affections are attuned to the 
sweet devotion of a universal religion in nature, then it will feel 
itself related to every thing great and small, terrestrial or celestial 
— to every fact of science, every head and heart, to every moun- 
tain stratum, every thought and feeling, every blade of grass, every 
stone and bird, every law of color, and to all forms of flowers, 
animals, and shells even, which make up the sum of existence. 

It is highly essential to our happiness and development, that we 
allow our souls to grow into the religion of a universal sympathy. 
In truth, the proper tmderstanding of any subject depends, to a 
certain extent, upon the true appreciation of this law of immutable 
relationships. It would seem that all the sweet thoughts and 
devotional hymns ever entertained or uttered smce the meditations 
of Zolena, flowed through the affections and understanding of 

10 



Digitized 



by Google 



no THB GREAT HABMONIA. 

G^rge Herbert, the poet of the Beventeenth oentiuyy m Ub poem 
on Man. In tliis place, I am impressed to introdnoe hk view of 
nature: — 

'^ Man 18 fan of symmetry, 
Fan of proportioDs, one ]imb to another, 

And to aU the world beade«. 

Bfloh part may' caU the forihereBt, brother ; 
For head with foot hath private amity, 

And both with moods and tides. 

" Kothmg hath gone so fiir 
But man hath caught and kept it as his prey ; 

Wb eyes dismount the highest star ; 

He is in Httle aU the sphere. 
Herbs gladly onre our flesh, because that they 

find their acquaintance there. 

^ For OS, the winds do blow, 
The earth doth rest, heaven move, and fountains flow ^ 

Nothing we see, but means our good. 

As our deBght, or as our treasure ; 
Tlie whole ili either our cupboard of lixtd, 

Or cabinet of pleasure. 

** The stars lead us to bed : 
Night draws the curtain ; which the son withdraws. 

Music and light attend our head. 

AU things unto our flesh are kind. 
In their descent and being ; to our mindy 

In their ascent and cause. 

*' More servants wait on man 
Than he 11 take notice of ; in every path 

He treads down that which doth befriend him 

When sickness makes him pale and wan. 
O mighty love ! Man is one world, and hath 

Another to attend him." 

The philosophy of sympathy is the tracing out of uniyersal rela- 
tionships to their sources. The seal of these natural and infinite 



Digitized 



by Google 



MAN'S SYMPATHETIC STATE. Ill 

iriendships, is Deity, His celestial essenoe floT?8, fresh from the 
chambers of his inneTnH)6t heart, through the myriad veins and 
yeinlets which form the illimitable net-work of nature's great ner- 
Tous system. And every thing receives some assurance of life 
from that exhaustless fountain. Hence the divine essence is in 
every thing to a greater or less degree ; and the foundation of a 
universal S3rmpathy is the universal recognition and reciprocation 
of this supercelestial principle. 

When the human soul has unfolded the finer elements of its 
constitution, and feeU — as a matter of intuitional consciousness — 
this ffreat law of sympathetic impregnation, whereby the Deity 
enlivens his spacious edifice and renders every atom an indispensa- 
ble ingredient in the one stupendous brotherhood of cause and 
effect, — then that mind has passed the ordeal of a "new birth," has 
passed from death unto life, and its religion will inevitably be uni- 
versal justice and love. But such a growth of soul is the work of 
steady progression. It must commence with the individual and 
expand to the whole. 

In the first lecture of this course, I was impressed to present the 
proposition, that all external effects must of necessity be the out- 
births of mtemal principles ; that all outer manifestations are the 
ultimate results of the operations of invisible causes. This simple 
proposition lies close to the philosophy o^ sympathy, which I am 
now investigating. Indeed, a right comprehension of any subject 
depends very much upon a prior understanding of the foregoing 
proposition. I have ssdd that the Seal of this universal law of 
sympathy, is Dbity. But we should now proceed to examine the 
foundations of the innumerable particular sympathies, antipathies^ 
or relationships, s& these effects are exhibited in the subordinate 
departments of nature. In the first place it is essential to con- 
stantly bear in mind, that all the external phenomena of psycho- 
bgical principles are reproduced in the sympathetic state with the 



Digitized 



by Google 



H» THS ORBAT HABMONIA. 

important adfitaon of seTeivl higheir xnaiufeBtatioiis, Bstanl to iiio 
hvuiiui mind. 

In orcldr to bring ibis subject properly before your nunds, I will 
detail the impressions vrbicb I recdved on first viewing the surface 
of the earth with the powers of spiritual perception. The philoso- 
phy of this mode of interior observation will be duly ezj^ained in 
future lectures. The following is a brief sketch : 

By placing myself in proper relations to the operator by turning 
my thoughts inwardly, and shutting out of mind, by the exemae 
of will, the fleeting disturbances and interruptions of the oxxkee 
world, I passed readily into the high magnetic condition. Thm 
occurred on the evening of the first of January, in the year 1843. 
At that time, and for a period of four years subsequentiy, I could 
not recall to my mind, when out of this condition, any thing whidi 
I had seen or said while in it But, now, the vast scenes break 
upon my memory in all the vividness and beauty with which th^ 
were originally invested and impressed upon me. And I doubl 
not, I should more frequently refer to them as illustrations, were it 
not that I can now view, with fer more certainty and with deeper 
satisfaction, the same fields of contemplation in connection with 
higher planes of existence and thought. 

When I seated myself in a chair, facing the operator, I observed 
a few individuals in the room ; but had not at the time the least 
idea of having any thing resembling a successful experiment per- 
formed upon me. I knew then but very littie of human magnet- 
ism, having simply heard the term used a few times, but had not 
learned of the wonderM phenomenon of clairvoyance, or second 
sight, and hence did not entertain the remotest conception of sudi 
a psychological condition. Nevertheless, the magnetic state was 
dbmpletely induced in thirty minutes ; and my mind, for the tiaie 
being, was incapable of controlling the slightest musde of the 



Digitized 



by Google 



MAN'8 SYMPATHETIC STATB. IIZ 

body, or of realudng any definite eensationy except a kind of wavioi^ 
fluctuation between what seemed to me to be either decided wHon 
or inertia. This was a very strange feeling, but not at all un- 
pleasant In a few minutes, all this mental conunotion subsided ; 
and I then passed into the most delightful state of interior tran- 
quillity possible to describe. Not a discordant sensation rolled 
across my spirit I was completely ''bom agam," being in the 
spirit My thoughts were of the most peaceful character. My 
whole nature was expanded. I thought of the joys of fiiendship 
—of the unutterable pleasures of universal love — of the sweetness 
and happiness of united souls ; and yet, I experienced no unusual 
emotion — no increased pulsations of lifid, which one might suppose 
would be a natural. consequence of these pleasurable themes of 
thought upon the mind. 

Now, notwithstanding my mind was meditating in this manner, 
I perceived as yet not the least ray of light in any direction ; and 
therefore, concluded that I was but lost physically in ''a deep 
sleep,'' and that my mind was simply engaged in a peaceful reverie. 
But this conclusion had no sooner settled among my thoughts as a 
^irong probability, than I instantly perceived an intense blackness 
before me, apparently extending hundreds of miles into space, and 
enveloping the earth. Gradually, however, this midnight mass of 
darkness disappeared ; and, as gradually, my perception of things 
was enlarged^ Our room, together with the individuals in it, were 
all illuminated. Each human body was glowing with many colors, 
more or less brilliant. The figure of each individual was enveloped 
in a Ught atmosphere, which emanated from it. The same emana- 
tion extended up the arms, and over the entire body. The nails 
had one sphere of light surrounding them ; the hair another ; the 
ears another; and the eyes still another. The head was very 
luminous ; the emanations spreading out into the air from four 
inches to as many feet. 

10* 



Digitized 



by Google 



U4 THB GREAT HABMONIA. 

Thd utter straBgendsB or noreUy of this view oyerwhelmed my 
mind with astonishinent and adnuration. I could not oompieheiid 
it I could not feel perfectly certain that I was living on eartfcL 
It seemed that earth, with all of its inhabitants, had been suddenly 
translated into something like an elysium. I knew then <^ no 
language which could desiaribe my perceptions ; hence, I did not 
attempt the slightest exclamation or utterance, but continued to 
observe with a feeling of unutterable joy and reverence. 

In a few moments more, I not only beheld the exteriors of the 
individuab in that room clothed. with light, as they were, but I also 
as easily saw their interiors^ and hence the hidden sources of those 
luminous emanations. In my natural or ordinary state, I had 
never seen the organs of the human viscera ; bjit now I could see 
all the gastric functions, — and the liver, the spleen, heart, lungSy 
brain, with the greatest possible ease. The whole body was 
transparent as a sheet of glass ! It was invested with a strange, 
spiritual beauty. It looked illuminated as a city. Every sep- 
arate organ had several centers of lights envdoped by a general 
sphere peculiar to itself. I did not see the physical oigan only, 
but itsybrm, d^peety and color , by observing the peculiar emanations 
surrounding it I saw the heart as one general combinati<m of 
living colors, interspersed with ^)ecial points of illumination. The 
auricles and ventricles, together with their orifices, gave out dia- 
tinci flames of light ; and the pericardium was as • garment of 
magnetic life, surrounding and protecting the heart in the pei^ 
formance of its functions. The pulmonary department was illumi- 
nated with beautiful flames, but of different magnitude and color. 
The various air-chambers seemed like so many chemical laborato- 
ries. The fire in them wrought instantaneous chemical changes 
in the blood, which flowed through the contiguous membranes ; 
and the great sympathetic nerve, whose roots extend throughout 
the lower viscera and whose topmost branches are lost in the 



Digitized 



by Google 



MAN^S STMPATHHTIC STATE. IlS 

fti^rior strata of tbe sensorinm, i^peared lik# a oolmnn of lifey 
mierwoven and super-blended with a silyerj fire ! 

The brain was likewise very luminous with prismatic colors. 
Every organ of the cerebellum and cerebrum emitted a light pecu- 
liar to itself. I could easily discern iheform and size of the organ 
by the shape and inten^ty of its emanati(»is. This view, I well 
remember, excited in me much admiration ; but I was so deeply 
in the magnetic conditi(»), and was likewise so impoverished in 
language, that I did not openly manifest any delight, nor describe 
any thing which I then beheld. In some portions of the smaller 
brain, I saw gray emanations, and, in other portions, lower shades 
of this coi<»r in many and various degrees of distinctness, down to 
a dark and almost black flame. In the higher portions of the 
laj^er or superior brain, I saw flames which looked like the breath 
of dianuMids. At first I did not understand the ca^ase of these 
beautiful breathings; but soon I discovered them to be the 
thoughts of the individuals concerning the strange phenomena 
manifested in my own condition. Still I continued my observa- 
tions. The superior organs of the cerebrum pulsated with a sofl^ 
radiant fir^ ; but it did not look like any fire or flame that I had 
seen on earth. In truth, the brain seemed like a crovm of spiritual 
brightness, decorated with shining crescets and flaming jewels. 
(Here I will parenthetically remark, that what is thus natural to 
the hmnan brain in this, its first stage of existence, is preserved 
and indescribably improved in the Spirit Land to which we all are 
tending.) Each brain seemed diflferent— Kiifferent in the degrees, 
modifications, and combinations of the flames and colors ; but very 
beautiful ! From the brain I saw the diversified currents of life or 
fire as they flowed through the system. The bones appeared very 
dark or brown ; the muscles emitted in general a red light ; the 
nerves gave out a soft, golden flame ; the venous blood, a dark, 
purple light ; the arterial blood, a bright, hvid sheet of fire, which 



Digitized 



by Google 



no THB GBKAT HABMOKIA. 

oonstantLy lemmded me of the eieetric phenomena of the donds* 
I saw every ligament, tendon, cartilaginous and membranous 
structure, illuminated with different sheets and magnetic centers 
of living light, which indicated the presence of the spiritual 
principle. 

Thus I not only saw the real physical structures themselves, but 
also their indwelling essences and elements. And I knew the 
individuals had garments upon them, because I could see an ele- 
ment of vitality, more or less distinct, in every fiber of clothing 
upon their persons. And yet, as you would look, by an act dT 
volition, from the blisters in a pane of glass, through it, at the 
objects and scenes beyond ; so I could discern, and that without a 
conscious effort, the whole mystery and beauty of the human econ- 
omy, and enjoy the illumination which the ten thousand flames of 
the golden candles of life imparted to every avenue, pillar, chamber, 
window, and dome of the living temple. 

But the sphere of my vision now began to widen. I could see 
the life of nature^ living in the atoms of the chairs, tables, Sec ; 
and could see them all with far more satis&ction, as regards their 
fiscj structure, locality, than I ever remembered to have known in 
my ordinary state. Then I could perceive the walls of the house. 
At first they seemed very dark ; but soon became brighter and 
transparent ; and presentiy I could see the walls of the adjoining 
dwelling. These also immediately became light, and, vanished, 
melting like clouds before my advandng vision. I could now see 
the objects, furniture, and persons in the adjoining house as easily 
as those in the room where I was situated. 

At this moment I heard the voice of the operator. He inquired, 
^ if I could hear him speak plainly.'' I replied in the afiBrmative. 
He then asked concerning my feelings, and " whether I could dis- 
cern any thing." On replying affirmatively, he desired me to con- 
vince some persons that were present, by " reading the titie of a 



Digitized 



by Google 



MAK'S SYMPATHETIC STATE. 117 

booky fdih the lids' do9ed^ hebind four or five other books.** After 
tightly securing my bodily eyes witb handkerchief, he placed the 
books on a horizontal line with my forehead, and / mw and read 
the title without the slightest hesitation. This test and many ex- 
periments of the kind wei« tried, and repeated ; and the demon- 
stration of vision, independent of the physical organs of sense, was 
clear and unquestionable. 

At length, feeling somewhat exhausted, I resigned myself to a 
deeper sleep that seemed to be stealing over my outer form ; and, 
presently, my former perceptions returned with greater power. The 
village was now instantiy subjected to my vision. It was as easy 
for me to see the people moving about their respective houses as in 
the open thoroughfares, and it was also as easy to see their most 
interior selves as the lights and shades of their physical bodies. 

But my perceptions waved on, and the village with its inhabit- 
ants melted away. 

By a process of inter-penetration^ I was placed en rapport with 
nature ! The spirit of nature and my spirit had instantiy finrmed, — 
what seemed to me to be, — a kind of psychological or sympathetic 
acquaintance ; the foundation of a high and eternal communion. 
Her spadous cabinet was thrown open to me, and it seemed that I 
was the sole visitor at nature^s fair ! 

The properties and essences of plants were distinctly visible. 
Every fiber of the wild flower, or atom of the mountain violet, was 
radiant with its ovm peculiar life. The capillary ramifications of the 
streamlet-mosses, — ^the fine nerves of the cicuta plant, of the lady's 
slipper, and flowering vines, — were all laid open to my vision. I 
saw the living elements and essences flow and play through these 
simple forms of matter ; and, in the same manner, I saw the many 
and various trees of the forests, fields and hills, all filled with life 
and vitality of diflerent hues and degrees of refinement. It seemed 
t^t I could see the locality^ properties^ qucMties^ uses^ and essences 



Digitized 



by Google 



118 THB GRBAT HABMONIA. 

of every farm, and spedes of wild vegetatioii, thai had an ex- 
istence any where in the earth^s oonatitntion. The living, vivid 
beauty of this vision I can not even now desoribe; although I 
have since frequwtly contemplated scenes tut more beautiful and 
ineffiible. 

But my perceptions still flowed on I The broad sur&oe of the 
earth, for many hundred miles before the sweep of my vision, — 
(describing nearly a semi-ciicle,) — ^became transparent as water. 
The deep alluvial and diluvial depositions of earth were very easily 
distinguished from the deeper stratifications of stone and earth, by 
the comparative and superior brilliancy of the ingredients of the 
former. Earth gave off one particular color ; stones another ; and 
minerals another. When I first discerned a bed of minerals, — it 
was a vein of iron ore, — ^I remember how I started with a sensa- 
tion of fright It seemed that the earth was on fire ! — ^for the in- 
stantaneous elimination of electricity from the entire mass, gave 
the appearance of a deep-seated furnace in the earth. And my 
agitation was not lessened by perceiving that these river; <f mineral 
fire ran under the ocean for hundreds of miles, and yet were not 
diminished in a single flame I 

I soon saw innumerable beds of zinc, copper, silver, Ume^UmSj 
and gold ; and each, like the different organs in the human body, 
gave off diverse kinds of luminous atmospheres or emanations, — 
more or less bright and beautiful. Every thing had a glory of its 
own. ! Crystalline bodies emitted soft, brilliant emanations. The 
salts in the sea sparkled ; sea-plants extended their broad arms, 
filled with hydrogenous life ; the deep valleyB and ravines, through 
whidi old ocean flows, were peopled with cotintless saurian ani- 
mals, — ^all permeated and clothed with the spirit of nature ; and the 
sides oi ocean mountains — far beneath the high pathway of commerce 
— seemed literally studded with emeralds, diamonds, gold, silver, 
jpearlSf and sparkling gems, O, the ocean is a magnificent cabinet 



Digitized 



by Google 



MAN'S SYMPATHETIC STATE. 119 

of beauty and wealth; and I am impraued to say, that man shall 
yet possess it I 

Z now looked abroad upon the fields of dry land ; and 9aw the 
various spedes of animals which tread the earth. The external 
anatomy and the internal physiology of the animal kingdom were 
alike open to my inspection. The idea of comparative or relative 
anatomy, entered my mind in an instant. The philosophy of the 
vertebrated and avertebrated, the crustaceous and moUuscan di- 
visions of the animal world, flowed very pleasantly into my under- 
standing ; and I saw the brains, viscera, and the complete anatomy 
of animals that were, at that moment, sleeping, or prowling about, 
in the forests of the eastern hemisphere, hundreds and thousands 
ef miles from the room in which I was maJdng these observations t 

It must not be expected that I shall detail, on this occasion, a 
three-hundredth part of the particulars of my first introduction to 
a spiritual perception of nature. At best I can but give you a rude 
outline, for words do not answer the purpose ; they seem to me 
like dark J stone prisons in which we too often ooerdvely incarcerate 
our highest thoughts I 

In the foregoing vision, I saw every thing just as you all will 
perceive forms and objects, with the penetrating eyes or senses of 
the spirit, after you have passed away from the body at the event 
of physical death. It was very beautiful to see everyihing dothed 
with an atmosphere ! Every grain of salt or sand ; every plant, 
flower, and herb ; every tendril of the loftiest trees — ^their largest 
and minutest leaves ; the mineral and animal forms, existing in the 
broad fields before me, were each and all clothed with a dark, or 
brown, or gray, or red, blue, green, yellow, or white atmosphere, — 
divided and subdivided into an almost infinite variety of degrees of 
intensity, brilliancy and refinement. And in each mineral, vegeta- 
ble, and animal, I saw something of man ! In truth, the whole 



Digitized 



by Google 



190 THE ORBAT HABMONIA. 

gyi^ein of oeatioii seemed to me I&e the firagmmU of hmnan 
beings. In the beaver I saw one faculty of the human mind ; in 
ih^fox another ; in the toolf another ; in the hoHe anothor ; in the 
Uon another ; and so, throughout the entire mass of the sfHrally 
progressive and oo&centric circles of mineral, vegetable and animal 
life, I could discern certain relationships to, and indications of man. 
Had I then possessed the language, I could have truthfolly ex- 
claimed, in the words of the poet-psalmist^ — 

* 

'* Herbs gladly cure our flesh, because that they C:, 

Find thdr aoquaintance there. > 

An ihmgs onto onr flesh are kind." 

Understood in this high sense, how instructive and appropriate 
was Petef^s t^mon,-— {related in the tenth chapter of Acts,)— m 
which he saw a great white sheet let down from heaven, containing 
all manner of four-footed beasts, creeping things, &c., and was told 
to slay and eat I All this was simply saying thus : — ^' Peter, thou 
needest not feel too exclusive, too partial, too aristocratic, too high- 
minded and above the meanest of thy fellow-men, nor yet above the 
little worm tliat crawls beneath thy feet, for behold thou art related 
to every four-footed beast and creeping thi'ng that the Lord hath 
made; acknowledge, therefore, thine universal relationships and 
sympathies, and be kind and lenient to every thing that lives." 
Now, I find too many that need Peter's lesson. They, like .him, 
shrink from this new method of tracing out their genealogy and 
ancestral derivations ; and say they are not used to eating '^ imdean 
things ;" but I perceive that the time is fast approaching, when 
mankind will feel their oneness with nature, and with nature's 
God, to the total annihilation of all narrow-mindedness and empty 
superficiality. 

In my vision, I well remember how I gazed at the little plants in 



Digitized 



by Google 



MAN'S STMPATHBTIC STATE. 121 

the felds, and saw around each one an atmosphere of life pecoHar 
to itsell This emanation, snrromiding some species of vegetation, 
was apparently from four inches to eight feet in diameter. Some 
animals gave off a sphere three or four feet thiok, and beyond this 
a very fine, thin air — as many feet more, losing itself in the sur- 
rounding space. From all this the great law of sympathy was very 
distinctly visible. I saw that every thing in nature was arranged 
and situated in accordance with this great general law; and by it, 
all true S3rmpathetic relationships are established and reciprocally 
maintained. The relative positions of mineral bodies in the bosom 
of the earth ; the situation of trees, vegetation, animals, and human 
beings ;• yea, the relative positions of the sun and stars even, were 
manifestly conducted by this imiversal sympathy. I saw the differ- 
ent crystd^ne bodies, in the earth, act upon each other, and, inter- 
mediately, upon the solid substances to which they were attached 
by a generous commingling of their magnetic emanations. I saw 
the flowers exhale their odors, with which they clothed themselves, 
and then formed attachments with neighboring flowers, by breathing 
upon them, according to a spontaneous blending of spheres, the 
sweet breath of their Kfe. There was not a dew-drop, chambered 
in the petals of the rose, that did not glitter with a living essence, — 
prophetic of coming animation. I saw currents of electricity flow- 
ing from a mineral bed in one portion of the earth, to its kindred, 
but positive, neighbor in another department of that hemisphere. 
And I saw the little flames arising from the essences of plants and 
trees, leap upward into the flowing currents, which were instantly 
absorbed, and wafted away to more proper and foreign destinations. 
Language can not describe this scene. All nature was radiant with 
countless lights, with atmospheres, colors, breathings, and emana- 
tions — all, throbbing and pulsating with an interior life-essence that 
seemed just ready to graduate, and leap into the human spiritual 
constitution ! Every thing tended to man ; apparently, emulated 

11 



Digitized 



by Google 



122 THE GREAT HARMONIA. 

to he man ! I oonld no longer endure the exqnisitB happiness ; I 
felt incapable of maintaining a qniet feeling ; mj emotions had be^ 
come so deep and unutterable ! Tet I jeamed for association. I 
then realized that I was viewing all this magnificence, alone ! This 
thought made me feel isolated and incapable of retaining a recol- 
lection of all that I had witnessed. I began to think of the viUi^ 
— of the room, in which I had taken a seat for an experiment — of 
the individuals, whom I had seen in the room, and of the operator. 
And immediately my vision began to diminish. The distant conti- 
nents, oceans, fields, hills, forests — all gradually disappeared. The 
lights were left behind ! Now I could see, as before, the interior 
condition of those in the room, and the operator ; who now spake 
to me and asked, if I had " any thing to say." I made an efibrt to 
describe what I have, for the first time, related, — on this occasion. 
I remember how I struggled for words, and as I was about to re- 
linquish all attempts to pronounce a word, I exclaimed, in a low, 
tremulous voice : — " How beautiful I** / heard my oum accents^ 
and never did I realize a stronger sense of the total inexpressiveness 
and impotence of human language. At that time I said and be- 
held no more. In a few moments, I felt the hand of the operator 
passing over my head ; and by it was soon awakened to my ordinary 
state, with not a single idea — of what I had seen — ^alive in my ex- 
ternal memory. Therefore, all that I have just related to you is a 
revival of the first impressions which were made upon my mind. 

From what has been said concerning the philosophy of sympathy, 
I think you can not but be somewhat prepared for all the mental 
phenomena which result from the positive and negative or psycho- 
logical operations of this sympathetic law in nature. I am im- 
pressed to present you with sufficient evidence and philosophy, as a 
foundation for all your future reasonings upon the subjects under 
investigation. You will be able to see, I think, that the same prin- 



Digitized 



by Google 



MAN'S SYMPATHETIC STATE. 123 

dple which in man is termed magnetic, also exists, in oertain degrees 
and states of modification, in the mineralj vegetable, and animal king- 
doms. It is necessary that every principle be first understood in its 
scientific application, because, (as I have before said) all true moral 
OMd spiritual truth must have in the mind a broad sub-stratum of 
sdentific and philosophic knowledge ; else the mind may possess 
much high truth, but can not successfully apply it to the wel^Etro 
ci himself or the human family. 

The philosophy of sympathetic influence, when understood, is 
visible and applicable every where. For instance — ^**the apple- 
tree^^ — says a writer, — " planted in the forest, soon becomes gross 
and gnarly, as by sympathy with the wild vegetation by which it 
is constantly surrounded ; whereas, on the other hand, wild vegeta- 
tion introduced into the society of that which has been re£ned by 
cultivation, soon changes its aspect, in such a manner, as can not be 
entirely accounted for by the mere difference in the quaUty of the 
soil. Again : often, on meeting a person for the first time, one 
will feel, almost before a word has been exchanged, an attraction 
toward him, which can not be accounted for by any external pro- 
cess •, on the contrary, how often in first coming into the presence 
of a man, do we feel an indescribable * something' about him which 
we do not like, at the same time having no doubt of his integrity 
of character." 

How common a thing it is for two congenial assodates to find 
their minds simultaneously impressed with the same thought! 
In certain impressible states of the mind, how distinctly some 
persons can feel the approach of an event or individual ! The wife 
of a clergyman in Maine, related that her father, while lying on his 
death-bed, had a distinct impression of the approach of his son who 
resided at a distance, though none of the flEimily expected him at 
the time. When he mentioned that his son was coming, and was 
then near the house, they supposed him to be wandering ; but in a 



Digitized 



by Google 



124 THE GREAT HARMONIA. 

few moments afterward the son entered the room I There are nu- 
merous mstances recorded in medical history, where individuals, long 
afflicted with fevers, experiencing, as a consequence thereof great 
nervous acuteness and preternatural exaltation of the sensibilities, 
have become capable of telling, merely by their sensations, what 
any persons near them are doing, or even saying, without the use 
of bodily vision or hearing. It is worthy of note, how £sisting and 
prayer, combined with a fervent action of the reli^ous Acuities of 
thought, characterized the habits of many of the early prophets. 
AH this lies at the very foundation of many exhibitions of clairvoyance 
and mental manifestations ; which are now engaging the attention of 
a large proportion of the dvilized world. In laying this foundation 
for a future discourse, and for future £Eicts and experiences to safely 
rest upon, I trust I have also done something toward expanding 
your conceptions of nature, and of enlarging your sympathies toward 
every thing that breathes on earth. 



Digitized 



by Google 



LECTURE XI. 

OONOXENINa THE EXTERNAL MANIFESTATION! 07 
THE eTMPATBETIO 0TATE. 

Is the last discourse it was shown, in various terms, that all 
nature is locked tc^ther into one l^otherhood of harmonious rela- 
tionships, by a concentric chain of sympathies or affinities, whose 
Heart and Head is Deity. And it was also shown, that every thing 
in the vast domain of terrestrial and celestial existence is pervaded 
by an atmosphere of life and beauty ; that every blade of grass, 
every fiber of wood, every atom of earth and stone, and every organ 
and particle of the human body, is enveloped in an emanation 
peculiar to itself. In order to familiarize and simplify this phi- 
losophy to your minds, I am impressed to term this universal ethe- 
real essence of sympathy. Magnetism. 

Every thing hath its own magnetic atmosphere ; its own medium 
of sympathetic relationship. And Man, particularly and pre-emi- 
nently, possesses this sphere of mind, so to speak, constantly sur- 
rounding his body ; which sphere is negative or positive, attractive 
or repulsive, gross or refined, passive or active, and less or great in 
magnitude, just in proportion to his general refinement and intrinsic 
development of mind. This atmosphere, surrounding man, can not 
be detected by the material organs of sense ; but, to the spiritual 
senses of the soul, it is very visible, and its manifestations are 
&miliar to you all. It frequently happens that when one person is 
approaching another, even at a great distance, that other will think 
and speak of him long before he has made his appearance. 

11* 



Digitized 



by Google 



136 THB GREAT HARMONIA. 

A clergyman relates " that his mother-in-law, Mrs. P , residing 

in Providenoe, Rhode Island, had a distinct consciousness of the 
approach of her husband on his return from sea, although she had 
no other reason to expect his arrival at that time. This impression 
commenced several hours before he made his appearance, and she 
accordingly prepared herself for his reception. She knew the instant 
he placed his hand on the latch of the door, and had arisen from 
her seat and advanced to meet him before be Altered." It is per- 
fectly impossible to explsun such a &ct, on any other ground than 
that occupied by this philosophy of sympathetic emanations. She 
felt the approach of her husband on the same principle that we can 
detect the odor of plants before we see or touch them, simply by 
coming within their atmospheres. If you will keep this principle 
of Ynagnetic sympathies distinctly before your understandings, I can 
then famish you with a very simple and truthful explanaticm of the 
so-ciUled magnetic state. 

When there is a fall and uninterrupted exercise of all the organs 
and powers of the body ; when there is a harmony existing between 
all the vital functions throughout the entire physical system ; when 
all parts are in perfect unison and friendship ; then, I should say^ 
the body is properly and thoroughly magnetized. That is to say, 
the equilibriums of the positive and negative forces are not dis- 
turbed, — ^the organization is in perfect accord with itself; and 
the individual is neither physically or mentally under any descrip- 
tion of subjugation or captivity. Now, if you desire to induce the 
de-magnetic state, — ^to put the physical man in subjection to the 
mind, — ^then you must, in some manner, disturb and overcome the 
general equilibrium ; extract or transfer the positive power of the 
physical organism by a power still more positive ; and then you 
will produce the unconscious state called the magnetic slumber. 
This state does not in any way contradict, confuse, or subvert the 
Mtabliabed btvn of patnre; on tl^ contrary, this condition should 



Digitized 



by Google 



MAN'S SYMPATHETIC STATE. 127 

be regarded as a progression and furUier development of the laws 
which govern organic beings. 

In the true magnetic condition, the subject is the negatitfe or 
passive, and the operator is the positive or active, member of one 
body ; thus bringing the positive and negative principles which con- 
trol one system in all its parts into complete unison with the cor- 
responding laws in another system; consequently, for the time 
being, the suhject and the operator constitute, so far as the body is 
concerned, one identical individuaL 

But let us ask, — ^How can the unconscious state be produced ? 

By one person coming in close contact with another, the positive 
power will be overcome in the negative organism, which will be 
either extracted or transferred. 

What is the positive power ? 

It is the magnetic medium of sensation which pervades the 
nervous system, and envelops the whole body. 

What relation does this magnetical atmosphere sustain to the 
soul or mind ? 

It is an emanation of the mind — a spedes of radiation £rom the 
most interior essences of the spiritual constitution — like the light 
and heat which flow from the material constitution of the sun. 

When the real magnetic condition is artificially induced, where 
does this " sphere" exist ? 

It is partially withdrawn from the subject's organism, and par- 
tially transferred to the mucous surfaces of his vital organs, and to his 
nerves and muscles. The negative forces remain ; but the positive 
power is gone either into the mental faculties of the subject, or into 
the external magnetic atmosphere surrounding the operator. 

What is the consequence which succeeds this result ? 

The consequence is this : the Subject is no longer susceptible to 
external impressiotis or foreign disturbances, because ths fluids which 
connected him, when in his ordinary state, to all the outer world, 



Digitized 



by Google 



ISB THB GKSAT HARMONIA. 

18 now tmiftmitted and vaiiished from all the snx&oes of tixe body. 
In a word, his system is perfectly de-magnetieed — leavmg sensation 
tfid ocMiacioiisness ftyiRti^g only upon the internal or muooos sur- 
fiioes ; which sensational powers continue the vital processes ; which 
functions, however, become torpid and feeble according to the ab- 
sence of that volume and equilibrium of power which controlled 
them so vigorously in the ordinary or rudimental condition. The 
patient is thus placed in an unconscious condition, so far as Ihe im- 
mediate objects and influences of the external world are concerned. 

What is the proper term by which to designate this state from 
other mental or magnetic conditions ? 

I am impressed to confflder this phenomenon as the Psycho- 
Sympathetic State. 

Why so? 

Because the Subject is temporarily blended into a sympathetic 
oneness with the operator. 

How can this phenomenon be explained ? 

By remembering that the Subject is negative ; the Operator is 
positive. Hence the two form one system in sympathy and power. 
The state is a result of a disturbance and captivity of the equilib- 
rium of two forces, which exist universally in all organic bodies, as 
the indispensable agents of motion and consciousness. 

How can the operator disturb this organic equihbrium of forces ? 

By coming in immediate contact with the atmosphere of the 
patient. A physical or personal contact is not, however, always 
necessary. It is through the agency of this invisible fiuid-sphere 
that the magnetic state is produced. The operator is determined — 
is resolved — ^to arrest the attention of his subject and induce the 
unconsdous slumber. All the powers of the mind are, therefore, 
concentrated upon the accomplishment of this object. His will 
being exercised powerfully to this point, the niiagnetic element 
passes from the batteries of his own brain, along the nerves and 



Digitized 



by Google 



MAN'S SYMPATHETIC STATE. 129 

muscles of his body, to the oorresponding parts of the Subject's body, 
and thus establishes a chain of sympathy. The one is completely 
under the control of the other, on that principle which is illustrated 
in your hand being altogether controllable by your brain or will.* 
The brain is composed of a sensitive and complicated composition 
of fibers, to which no other part of the body bears any analogy. 
Being sensitive, it is attractive or positive to all that is existing on 
the nervous medium : hence it receives impressions irresistibly. It 
possesses within itself the positive and negative poles, or greater and 
lesser parts : the one controlling, the other subject ; the one receiv- 
ing power, the other transmitting and exercising power. The ethe- 
real substance which serves as a medium, may be termed Magnet- 
ism, The muscular motion of the system is performed through- the 
medium of the substance^hich may be termed Electricity. When 
there is a full and uninterrupted exercise of all the powers and 
organs of the body ; when there is a harmony existing throughout 
the whole physical system, there is perfect health and enjoyment ; 
because its forces (which are positive and negative, or magnetic and 
electric) are regularly performing their functions : and this indicates 
a perfect condition of the magnetic or nervous medium. Never- 
theless, when the body becomes deranged in any of its various 
parts, it is a loss of the positive or negative power which produces 
its health and harmonious action. But when all parts are in perfect 
unison and harmony, then the system is thoroughly magnetized. In 
order to de-magnetize it, you must in some way overcome the equi- 
librium, and extract the positive power by a power still more posi- 
tive ; and this will produce the unconscious state called the magnetic. 
The medium, heretofore explained, exists between all organic beings. 
Magnetism composes the sphere — ^rather the atmosphere — ^by which 
every person is individually surrounded. And besides this, there is 

* See Nat. Div. Rev., p. 32. 



Digitized 



by Google 



lao THE GREAT HARMOKIA. 

a medium existing wbich extends through all things, placing man 
over the lower animal creation. For animals are subjected to man's 
control by the positive or subduing power which he possesses ; and 
they receive this to their minds by the same medium which exists 
between an organ and the brain. Man being positive, and all else 
negative, the latter must yield to his control. 

Nature is always consistent in her operations ; hence one thing 
entertains a sympathy — a correspondence or an analogy — ^more or 
less intimate, for all other things in being. If you should deposit 
a bar of iron in the earth, — ^pointing north and south, — the mag- 
netism of the invisible atmosphere would thoroughly take that bar 
into sympathetic captivity, and render it strongly positive to some 
elements and atoms, and equally negative to others. If you should 
make three downward passes with the ^rse-shoe magnet over a 
proper piece of steel, the latter would be rendered completely sym- 
pathetic with the magnet, and would cleave to it in the strong em- 
brace of an invisible affection ; but, by making the reveree passes 
with the same magnet over the same bar of steel, the latter would 
instantiy lose all its sympathy for the magnet, and there would be 
no attraction visible between them. This represents, and corres- 
ponds entirely with, the manipulations and consequent phenomena, 
which occur between the operator and his patient 

But the question may be asked — Is not the peycho-sympaikeUe 
state identical with the clairvoyant or spiritual condition ? Nay. 
This state is firequentiy confounded with independent clairvoyance ; 
yet it is quite inferior to the superior condition. In the sympathetic 
state, the patient sees, hears, smells, tastes, feels, and describes what- 
ever the operator imagines or experiences ; or else, the patient ob- 
tains his impressions from the minds of other persons who may be 
positive, or from the recollections and educational prepossessions of 
his own mind. Such subjects invariably describe diseases, places, 
personages, and scenery according to the impressions of the indi- 



Digitized 



by Google 



MAN'S STMPATBTBTIC STATE. ISl 

vidualf or combination of indiyiduak, inth whom they are in sym- 
pathetic relation or connection at the time. This has been too often 
mistaken for perfect clairvoyance. And this is as frequently done 
by the professed believers and advocates of this sublime science as 
by any other dass of individuals, — ^resulting always in much confu- 
sion among its friends, and in much skepticism among those who 
know still less of the beauties and realities of its general philosophy. 
For the present I leave this branch of the subject, and proceed 
to consider some of the phenomena which naturally flow from the 
unalloyed psydio-sympathetic condition. 

Numerous well-authenticated examples of what I am impressed to 
term sympathetic impressions, may be gathered from the experiences 
of all nations in every age of the human world. These impressions 
may be made upon the minds of very susceptible persons from either 
of three general sources : First, from the sympathetic action of mind 
upon mind ; second, from the sympathetic emanations of many and 
various thing% in the material world operating upon the impressible 
mind ; third, from the sympathetic action of spirits who have de- 
parted from the material body, but who draw nigh and impress the 
spirit of the susceptible individual in this world. 

It was said of Elisha the prophet, that he could tell the Icing of 
Israel the words which the king of Syria, — ^with whom he was at 
war,— spake in his bed-chamber. Now, this could be easily accom- 
plished by Elisha pladng himself in sympathetic connection with 
the mind of the Syrian king. Occurrences of this general kind are 
to be found in the sacred records of all so-called heathen nations. 
By interior observation, I discover instances oi psycho-sympathy in- 
dicated on the hieroglyphical tablets of Egypt and Central America. 
Among aU people these interior impressions and powers, whereby 
some persons could describe distant scenery and prophesy correctly 
of many friture occurrences, have been regarded as direct endow- 



Digitized 



by Google 



132 THE GREAT HARMONIA. 

ments or privileges especially granted to them by the Lord. In* 
deed, in the undeveloped ages of the world, it would be very diffi- 
cult to find any psychological phenomena, of this peculiar nature, 
tree from the clouds and habiliments of superstition. In Eoman, 
Grecian, and Egyptian history, I discover records of these wonderful 
achievements of the human mind, and always associated with that 
peculiar religious or superstitious reverence which characterizes all 
similar records among the Jews. In the Hebrew writings — ^in the 
received writings of Moses, Joshua, Isaiah, and Paul — ^you may find 
many affirmations, of the authors themselves, that they were influ- 
enced by spiritual visitors to go here and there, and to do certain 
things ; all of which they very honestly, and with much reverence, 
referred to the direct dictations of Jehovah. 

But this is not a superstitious age ! We can now read o^ and 
behold, these wonderful displays of psychological power, and of 
spiritual sympathy with angelic beings, without rushing fanatically 
into the superstitious conclusion, that all is accomplished by the 
specific instigations of the Supreme Being. We can see these 
things understandingly ; hence, what an additional pleasure it is to 
read those old sacred records ; and, although we must allow mudii 
for the superstition and fianaticism of the writers, yet we gather many 
fine examples of mental and spiritual manifestations from the his- 
tories in question. It can not be successfully denied, that many 
phenomena, recorded in the Primitive History, are identical with the 
psychological sympathetic manifestations which have been exhibited 
in all ages, by all impressible persons who have yielded their minds 
to the wild-fire of religious excitement. A strange fantasy, com- 
mencing in one individual, will almost inevitably and irresistibly 
spread and communicate itself to hundreds and thousands, — so that 
five thousand persons might be baptized, (at least in the fires of im- 
governable religious enthusiasm,) in a single day. Such minds, 
although they think they see into heaven and hell, and see evil 



Digitized 



by Google 



MAN'S SYMPATHETIC STATE. 183 

spirits and wondrous signs, yet do not, in fact, see any thing. 
Their state of ecstasis is induced by the action of externa! things 
upon them, — ^induced by the sympathetic contagion arising from 
the prevailing influence surrounding them, — ^and hence they nee, and 
hear, and describe in their imaginations, precisely such persons, 
voices, and scenery, as the majority accept as real You have prob- 
ably heard of the religious infection or epidemic which appeared in 
1688, in Dauphiny, in France; which spread, like the Asiatic 
cholera, so rapidly, that five or six hundred Protestant Christians 
gave themselves out to be prophets of Jehovah, inspired of the Holy 
Ghost ! This epidemic soon extended to several thousands of both 
sexes — all professing, in like manner, to be divinely inspired. 

The psychological phenomena which these fanatics exhibited 
were precisely analogous to the strange manifestations of mental 
excitement and sympathy which occur among the Catholic Monks 
and Nuns, among the Jewish fanatics, and among the Mormons, 
Shakers, and Methodists, of this century. The French prophets — 
relates a historian — ^ had strange fits, which came upon them with 
tremblings and faintings, as a swoon, which made them stretch out 
their arms and legs, and stagger several times before they dropped 
down. They remained awhile in trances, and, coming but of them 
with twitchings, uttered all which came in their mouths. They 
said they saw the heavens open-^-saw angels, and paradise, and hell. 
Those who were just on the point of receiving the spirit of prophecy, 
dropped down, not only in the assemblies, but in the fields and 
their own houses.'* Now, what I desire you to understand is this : 
that the foregoing is not at all resembling the quiet and harmo- 
nious state of independent clairvoyance, except in the partially cold 
and lifeless condition of the physical body ; and unfortunately for 
the welfere of those who know comparatively nothing of our glorious 
philosophy, there are, as yet, but very few cases of real and perfect 
dairvoyance developed. 

12 



Digitized 



by Google 



134 THE GREAT HARMONIA. 

Some of ihe Jewish prophets were frequently in the psycho- 
Bjmpathetic conditioiiy above referred to, in which they received 
many visions and strong impressions. The most prominent exam- 
ples are recorded in the histories attributed to &ekiel and Daniel^ 
the Jewish prophets. The visions related by Ezeldel generally 
commence with such expressions as the following : — "The hand of 
the Lord was upon me" — " the heavens were c^ned," dE^c. ; show- 
ing, most conclusively, that every somewhat extraordinary mental 
occurrence was, in that benighted era of mankind, attributed to the 
supernatural interposition of the Great Jehovah, or to the direct 
agency of the Lord. 

There is one very perfect illustration of Ezekiel's ^rmpathetic oon- 
diticm, induced by the powerful action of his own mind assisted, 
possibly, by the influence of a spiritual being — his own guardian 
angel — ^firom the world of spirits. I allude to the highly significant 
imagery which was impressed upon his mind, in his vision of- the 
valley of dry bones. This account is introduced — ^in the thirty- 
seventh chapter — ^with these expressions : " The hand of the Lord 
was upon me, and carried me out in the spirit of the Lord, and set 
me down in the midst of a valley which was fall of bones,'* dec. 
Now it is certainly very reasonable to believe, that Ezekiel was, as 
several persons knowingly are in this age, attended and influenced, 
during particular moments of mental susceptibility and exaltation, 
by a spiritual visitant or guardian angel. Observe, for example, 
the extraordinary relations and visions of Daniel, particularly in 
the last portions of his record. He affirms that many of his im- 
pressions were received by him while in a " deep sleep," with his 
body in a state of partial insensibility. Li the tenth chapter, he 
gives a highly excited description of his guardian angel, " whose 
face was as the appearance of light," and then says, — ^in the seventh 
verse, — "And I, Daniel, alone saw the vision; for the men that 
were with me saw not the vision ; but a great quaking fell upon 



Digitized 



by Google 



MAN'S SYMPATHETIC STATE. 135 

litem 80 that thej fled to hide themselyes." Now I am impressed, 
that these men would have seen as much as Daniel saw, if tbej had 
been as susceptible at that moment to the contagion of psychologi- 
cal sympathy. The "'quaking^ was the agitation awakened in 
them by the strange motions exhibited % Daniel ; who thus con- 
tinues his relation : " Therefore I was left alone, and saw this great 
vision, and there remained 7U> strength in me ; for my comeliness 
was turned in me into corruption, and I retained no strength. Yet 
I heard the voice of the words : and when I heard the voice of the 
words, then I was in a deep sleep, on my fece, and my face toward 
the ground.*' You will readily perceive that this is a very good 
(ordinary description of the magnetic state, induced mainly by his 
own mind, a state which is now a common phenomenon among men. 

It has been long supposed, and the same thing is promulgated 
from modern pulpits, that the power of truthful prophecy, so fre- 
quently exhibited in the doings of the Hebrew prophets and BiMe 
authors, is a conclusive evidence that those minds were led by the 
Lord. Thus John, the alleged author of the Apocaltpss, affirms, 
that he was *^ in the spirit on the Lord's day," and received many 
visions and instructions concerning things which were to, and did, 
'^shortly come to pass," and also concerning the *'new heaven 
and the new earth," and many things pertaining to its ultimate 
establishment. 

In the Old Testament there are said to be many truthful prophe- 
cies of the coming of Jssus, none of which could have been uttered, 
it is also affirmed, unless the Zord had himself ]^Mt the words into 
the mouths of the holy prophets. But I am distinctly impressed 
that the Lord had nothing to do with these prophetic utterances ; 
for, in certain conditions of the human soul, the power of sympa- 
thetic vaticination is as natural and as easy as the inspiration of 
air into the lungs. For example : Tadtus, the well-known ancient 
historian, had this power of pre^vision or of intuitive sagacity, as it 



Digitized 



by Google 



136 THE GREAT HARMONIA. 

has been termed, so well developed, that he dearly foresoM the 
general calamitieB which were to desolate Europe on the down&ll 
of the Boman empire ; all of which he clearly predicted and set 
forth in a book written fiye hundred years before his prophecies 
were fulfilled ! It is sui*eiy just as reasonable to believe in the mi- 
raculous inspiration of Tacitus as of Moses, Daniel, or John. Lord 
Falkland foresaw the character and course of Cromwell : — "" This 
coarse, unpromising man," said his lordship, pointing to Cromwell, 
'^ will be the first man in the kingdom, if the nation comes to 
blows.'* SoLOK — ^the Athenian lawgiver — contemplating on the 
port and citadel of Munychia, exclaimed thus : '^ How blind is man 
to futurity I O, could the Athenians foresee what mischief they 
will do, they woujd even eat it with their own teeth to get rid of it." 
Now, it should be remembered, that more than two hundred years 
after Solon had gone to the Spirit Land, this simple prediction waa 
verified to the letter ! 

There are numerous instances of prophetic dreaming, in accord* 
ance with the laws of psychological sympathy which I have ex- 
plained to you from time to time : that is to say, the mind, being 
in sympathy with a certain current of events^ will intuitively jacr- 
ceivcj feel^ or prophesy of some particular occurrence which will 
result fix>m the revolution and progress of those events — ^not infal- 
libly, but frequentiy with a seeming supernatural confidence and 
accuracy. 

This is especially the experience of many females, whose exquis- 
itely fine temperaments render them highly susceptible to sympa- 
thetic dreams, — ^which are perfectly identical with prophetic inspi- 
ration. I have already given you several illustrations of this &ct ; 
but here is another : — The murder of Mr. Adams, in New York, 
some years since, by J. C. Colt, was anticipated by the wife of Mr. 
Adams, before it took place. Two days before her husband's dis- 
appearance, she dreamedj twice, that he was murdered, and that 



Digitized 



by Google 



MAN'B STMPATHBTIO STATB. 1S7 

she saw his body cut into pieces and pa^ed in a box ! Tbe dreana 
gave her great conoem in oonsequence of their exoeeding viYidnen ; 
and she went once to relate them to her mother, but did not do so, 
from the apprehension of being laughed at for her imagination. It 
will be perceived hj the forgoing, that tnithful prophecy, — ^ the 
gift of prophecy," as Paul expresses it, — ^ia perfectly natural to cer- 
tain peculiar mental organizations and temperaments. Hence all 
the evidences of miraculous inspir^on, which are based upon these 
psycho-sympathetic manifestations of the human mind, are utterly 
valueless ; and there is no other kind of prophecy than this, except 
the tracing out of certain future events by a mathematical or de- 
ductive process of reasoning, as illustrated in the occasional truth- 
ful inferences based on astrology, and in the always accurate 
prophecy of eclipses of the Sun or Moon as accomplished by good 
astronomers. Thus, I come to the conclusions, set forth in Nat 
Div. Rev., on the principles of prophecy — ^viz. : To prophesy or 
foretell truly an event, the person must be in communion with the 
original design of the Divine Creator, and with the laws which are 
fulfilling design. The mind, in correctly apprehending these, ia 
enabled to foretell occurrences throughout eternity. There can be 
no truthful prophecy unless the laws fulfilling design are fitmiliarly 
comprehended by the person prophesying. It is impossible to 
foretell an occurrence absolutely by the indications of any external 
event or circumstance. It is a thing which never has been done, 
and can not be done by any being in the Universe. All things that 
are truly foretold, occur as the result of immutal>le laws, and not 
of any mere fleeting and evanescent drcumstances. To definitely 
foretell war, an accident, or any incidental circumstance, is positively 
an impossibility ; for it is not in the power of any internal and gen- 
eral principle to foreshadow to the mind a merely incidental circum- 
stance. It is upon interior principles alone that a prophecy can be 
made with an absolute certainty of its accomplishment; and 

12* 



Digitized 



by Google 



188 THE GREAT HARMONIA. 

therefore if it were possible for these to foreshadow external and 
incidental drcumstanoes, then prophecy conoeming such might 
be relied upon. But as this is not in the nature of general prin- 
ciples, and is beyond the power of individual influence, it is im- 
possible for any being, either in this or higher spheres, to proclaim 
the particular circumstances of an event, with the absolute certainty 
of their occurrence. 

We are just ascending the scale of the philosophy of mind. 
The subject is man. He is the source of much that confounds 
and depresses us; yet he commands our attention and gives 
much vitality to all our investigations. But we should not convey 
superstition into our analysis. True, we TMiy not deny the spirit 
of prophecy to any man, but we must discard every thing which 
savors of excitement and supematuralism. There is, properly 
speaking, nothing supernatural ; every thing is governed by immu- 
table laws. The grass grows, the oceans' flow, the planets roll, birds 
sing, and men think and prophesy^ all in accordance with an un- 
changeable system of cause and efliect ; there is nothing which can 
impair the unutterable majesty of this Eternal Truth ! 



Digitized 



by Google 



LECTURE XII. 

OONCEENINO THS HISTOKICAL EVIDENCE! OV THE 
rSTCHO-ITMPATHETIO STATE. 

In the preceding discourse, I presented to you the philosophy of 
the psycho-sympathetic state, and concluded with several illustrations 
of the natural action of the mind while in that condition. 

The invisible transmission of thought and sensation from one mind 
to another, is, in and of itself, a deeply interesting and profound 
mystery — especially, to those who have never indulged themselves 
in the contemplation of spiritual or metaphysical subjects. You 
have heard it said, — " Convince me that one mind can transfer its 
thoughts, by an act of volition or will, to another mind, and I will 
confess such a phenomenon to be as wonderful and mysterious as 
clairvoyance." 

Another says — " I can easily believe in what is commonly called 
^Animal Magnetism,' but I can not admit clairvoyance." But, 
friends, what means this statement ? Shall we dignify it with the 
high name of Reason ? No ; never. But why not ? Because it 
is the oflfepring of ignorance and prejudice. It is saying, in sub- 
stance, that we may believe in the creeping of children, but in the 
walking of grown men we can place no confidence. We may be- 
lieve in arithmetic and similar studies, but in algebra and trigo- 
nometry we can not believe any thing. Now, such a statement as 
this you all would put down to the ignorance of the person making 
it. How unreasonable, therefore, must the first opinion appear to 
me, — seeing, as I do, that clairvoyance succeeds the phenomena of 



Digitized by 



Google 



140 THE GREAT HARMOKIA. 

Animal Magnetism as naturally as manhood snooeeds yonth ; walk- 
ing, creeping ; or harvest, the sowing of seed. 

Another says — " I am perfectly willing to accept magnetism, and 
the sympathy of the subject's mind with the mind of the operator, 
but I can not admit the idea of independent clairvotfancey because I 
do not know where it will lead me." But what does this mean ? 
It means simply that the individual, who could seriously utter such 
a sentiment, has no actual confidence in his heavenly Father. He 
feels no reliance upon Truth. He doubts the Ught of Reason and 
intuition — " the light which lighteth every man that cometh into 
the world" — and thinks the Deity may have endowed him with a 
faculty, his Reason, which, if followed implicitly, might lead his soul 
to destruction. Do you think, friends, that a perfectly wise and ffood 
Parent would place a power — a knife, perhaps — ^in his child's pos- 
session which could, in any possible or conceivable way or emerffeney, 
prove that child's complete or even partial destruction ? A simple 
and well-meaning earthly parent might err an hundredfold in the 
bestowment of gifts upon his o£&pring ; and the receiver might be 
mortally injured by the wrong use of the powers which the parent 
gave him. But suppose, what is every where conceded, that the 
Father of Spirits saw the end from the beginning — ^with perfect wis- 
dom and perfect goodness in his soul — do you believe it possible, or 
in any conceivable manner consistent with the attributes just desig- 
nated, for that Being to give to one of his dependent creatures a 
faculty, power, or principle which could, in any case whatever, re- 
sult in that creature's everlasting curse ? Nay, you do not believe 
a doctrine so repugnant to the common conceptions of the human 
mind. But you say — "the ways of God are past finding out.'* 

This assertion is erroneous. For we are " finding out" the " ways 
of God" more and more every day ! The ways of God must cer- 
tainly mean the laws of God. These laws are being constantly dis- 
covered ; hence the ways of God. Every new law of colors ; every 



Digitized 



by Google 



MAN'S TRANSITION STATE. Ml 

new discovery in geology, or conchology, or zoology ; every new 
development of mind and matter — ^the discovery of the world's ro- 
tation, its formation, and inherent essences and elements — all, stand 
as a monumental demonstration that the assertion^ referred to, is 
unequivocally erroneous, and prove, moreover, that man is the 
being, above all other personalities, to whom the heavenly Father 
turns in order to be progressively comprehended. 

Hence we should not stop to question the wisdom and goodness of 
God, — to question his ability to manage his own laws, to control the 
destiny of his own o£&pring, to regulate the operations of his own ma- 
terial and spiritual universe, — ^we should not hesitate, in our investi- 
gations, to ask where independent clairvoyance will conduct us, or 
where any other development of science will lead ; but the only ques- 
tions we should ask ourselves, are — ^Do we search the ways of God 
with an honest heart ? Do we desire Truth for its own sake ? Do we 
candidly weigh all evidence, separate from educational dogmas or local 
prejudices ? The man who feels confidence in the Ruler of the uni- 
verse ; who has any reliance whatever in the eternal action of em- 
mutoMe laws ; who is honest and faithful to the dictations of con- 
science ; who lets his internal " light^' shine in the chambers of his 
soul, like the sun in the firmament — such a man, will never be 
heard to say — ^** I can not admit the doctrine of clairvoyance, be- 
cause I do not know where it will lead me." Such a low and de- 
formed thought would never come into his mind. His thought 
would invariably be — " What is Truth ?*' In this, I have given you 
an unMling rule by which to measure the growth and condition of 
every mind with whom you may converse, and the same rule will 
always apply to yourselves. 

Let us now return to the general subject under investigation. 

Something of magnetism and psycho-sympathetic clairvoyance 
has been known in all ages of the world. But I do not regard an- 
tiquity as any recommendation. On the contrary, the more aged 



Digitized 



by Google 



us THB GREAT HAIE^MOKIA. 

a doctrine is ahown to be — like the mythology of hell, and ev3 
spirits, and a devil — ^the more we should question its Boundness ; 
because all the follies and absurdities which thousands of so-called 
^ talented men'^ are this day believing, can be traced to the dark 
climes of the eastern hemisphere, where mythologies originated and 
many of the cardinal points in popular theology. Nevertheless, 
it is a pleasant thing to read and hear of what other minds 
have taught, for in this way we can form a comparison between 
the darkness of other ages and the enlightenment of this era, — 
learning, by contrast, the sublime law of progress, and tracing out, 
at the same time, the common affinities and sympathies natural to 
the whole &mily of man. 

In this place, however, I must express my surprise at the ap- 
parent ignorance of antiquarians and biblical scholars — ^men, who 
profess to be called to ^ expound the word of God," but who, at the 
same time, raise their voices against the developments of mag- 
netism and clairvoyance, as the works and efforts of Satan. I am 
surprised, because the Bible, like the sacred book of every other 
nation, is replete with the most beautiful examples of magnetism 
and exhilHtions of sjrmpathetic clairvoyance. 

In the Janitor temples of India are many hien^lyphical repre- 
sentations of the process of laying on of hands. Upon the walls of an 
ancient temple of Thebes, there are represented a great many hu- 
man figures, in various postures, corresponding to the positions 
taken by practitioners, in our day, when they attempt to induce the 
different d^rees of magnetic phenomena upon their subjects. And 
it is very evident that Mosbb learned something of this science by 
&miliarizing his mind with the Egyptian mysteries, whidi were 
confined particularly to the physicians and magicians of Pharaoh. 
Hence, in the thirty-fourth chi^ter and ninth verse of Deuteronomy, 
this power is brought into requisition by Moses, who therein de- 
clares that Joshua *' was full of the spirit of wisdom, for Mobss 



Digitized 



by Google 



MAK'S TEAKSITION STATE. 148 

SAB LAID BS9 HAVD8 iTTOiT HDC." In modem language, ive should 
say — Joshua was rendered prematurely and permanently inkUeciimd 
in consequenoe of being properly magnetised by Moses. 

Hippocrates says — ^^ there exists a singular property in the hu- 
man hand to pull and draw away pain9j achei, and diverse impu- 
rities^ from the affected parts, by laying the hand upon the place, 
and extending Ihe fingers toward it'' 

Solon says — 

'' The smallest hurts somefimes increase and rage, 
Mare than the art of i^ymc oan assuage ; 
Sometimes the fury of the worst disease, 
TAe hand by gentle stroking can appease,^^ 

If you will turn to the Ist Kings, i. 1-^ verses, you will dis- 
cover that the principle of psycho-sympathetic contact was acted 
upon by the physicians of king David — seemingly, with the express 
intention to restore the vigor and animal heat to the body of the 
revered monarch. I could quote numerous pars^raphs from the 
sacred writings of other nations, to show kow fcmiiliar some per- 
sons have been, in the most ancient stages of humanity's growth, 
with the incipient processes of magnetism, and \rith some of the 
common exhibitions of clairvoyance. But the subjects of these 
mental powers were superstitiously supposed to be divinely inspired. 
Hence they were almost invariably deified and worshiped. All re- 
ligious chieftains have been thus unnaturally regarded ; and truth 
has thus frequentiy been obscured beneath the superstitious gar- 
ments of deification. This was the case with Moses, and Jest^, and 
MoJiammed, and every man, in fact, who ever was sufficiently clair- 
voyant to read the thoughts of another, or to find any thing which 
was hidden from the superficial gaze of the bodily senses. This 
description, or degree, of clairvoyance is the common possession of 
many minds, and is &miliarly exhibited in all parts of the inhabited 
world ; and yet, for the exercise of the same identical power, Jesus 



Digitized 



by Google 



144 THE GREAT HABMONIA. 

baa been deified into a sapernatund penonage, and is wonUpedaB 
ihe lepresentation of the eternal God,— endowed with pioplietic and 
miraculous powers. Bat the age of deification is rapidlj eipiring, 
and perscmal excellence will supply its place I 

Did jou ever, friends, take your Bible and read, and without any 
unuatural or exaggerated reverence, the simple accounts of dair- 
Yoyance, as that power was frequently mamfested hy Je9U9 during 
bis three years' labor for humanity ? If you never have read it thus, 
I trust you will soon be aUe to do so. Bead, for example, the first 
part of the fifth chapter of Luke ; how Jesus told Simon to cast his 
net, who complained that he and his partners had ^ toiled all the 
night" and had ^ taken nothing." But Jesus, perceiving where the 
fish were then swimming, said — '^ Launch out into the deep, and let 
down your nets for a draught" By following his directions im- 
plicitly, *^ they inclosed a great multitude of fishes f so large a 
quantity that their net was broken. Now, this is an example of 
good ordinary clairvoyance. 

But again, turn to the fourth chapter of John ; where it is rda- 
ted how Jesus was joined at Jacob's well by the woman of Samaria. 
And after some very highly correspondential conversation with her 
which she did not understand, he thought he would convince her 
that he knew more concerning truth than she believed. Hence 
he said unto her, " Go, call thy husband, and come hither." But 
she was skeptical, and said, in order to test his powers, "' I have no 
husband/' Thou hast well said, '^ I have no husband," said he ; ^for 
thou hast had five husbands ; and he whom thou now hast is not thy 
husband." This astonished her very much, and she said — "• Sir, I 
perceive thou art a prophet" Now, it does not appear that Jesus 
gave her any other personal evidence of his spontaneous clairvoy- 
ance ; but it is distinctly clear that her ungovernable enthusiasm, in 
consequence of being thus unexpectedly convinced, was so strong that 
she went about telling* her exaggerated story — saying, *^ Come, aee 



Digitized 



by Google 



MAN'S TRANSITION STATE. 145 

tL man whicb told mb all thinos that ever I did" — ^firom the 
simple fiact, which has frequently occurred in our midst, that one 
mind perceived, sympatheticaUy, the thoughts of another ! It is 
good to fix this idea in your minds — that the woman did not tell 
the truth. She said he told her " all things" that she " ever did ;" 
whilst^ from John's relation, we learn that he simply told her 
about the five husbands, — all the remainder of his conversation 
being expressly of a correspondential and prophetic nature. And 
yet it seems that " he that believeth shall be saved ;'' notwithstand- 
ing much belief was the direct offspring of the exaggerated testi- 
mony of men and women who witnessed the occasional manifesta- 
tions of magnetism, as a curative agent, and of clairvoyance, as a 
power of discerning thoughts, future events, and hidden things. 
Thus, in the thirty-ninth verse of the same chapter, we read, that 
'^ many of the Samaritans of that city believed on him for the saying 
of the woman, which testified. He told me all that ever I did." 

Another good instance of sympathetic clairvoyance is related of 
Jesus. In the fifty-second verse, a nobleman was convinced, to- 
gether with his whole family, that Jesus was ^' the Saviour of the 
world," by his simply informing the nobleman that his son was still 
living, and that the fever had left him the day before, " at the 
geventk hour.** It appears, also, from John's record, that Jesus said 
to those who surrounded him — " One of you shall betray me ;" and 
to convince Peter that he perceived correctly, said — " He it is to 
whom I shall give a sop, when I have dipped it" — this he gave " to 
Judas Iscariot, the son of Simon,'' and subsequent events de- 
monstrated the fact that Jesus did read Judas correctly. In the 
same chapter, Jesus gave evidence that he understood very nearly 
when and how he was to die. This power of prophetic sympathetic 
discernment of future events is possessed by many indivic'uals ; and 
I find interesting demonstrations of its exercise among all nations — 
especially, among gifted and talented leaders of great political or 

13 



Digitized 



by Google 



146 THE GREAT HARMOKIA. 

religiaus movements. The Swedish philosopher, Baxon Swedenhoi^f 
discerned the time and manner of his own death, and expired at the 
predse time predicted. The celebrated Dr. Walker, ofDublin, 
foresaw when he was to die, and also that he would be certainly 
buried alive, which was subsequently verified by examining his body 
a few days after interment. Dr. Binns concludes his narra1i<Hi of 
this case thus — " Here is a man who possessed an instinctive knowl- 
edge that he should be buried alive, and who was so convinced of it, 
that he wrote a treatise, with a view, if possible, to avert so horrid 
a calamity ; and still further to assure himself^ entered into a com- 
pact with a second party, for the fulfillment of certain precautions 
before he should be consigned to earth, yet, disappointed in the end, 
he was, as it were, compelled to bow to the inscrutable fiat of that 
law of natural contingencies which the imaginative Greeks erected 
into supertheism, and consecrated by the tremendous name of 
Destiny,*^ 

In reading the Primitive History, why are we not as reasonable 
and consistent in our deductions as we generally are in the perusal 
of other writings ? When we read of the manifestations of modem 
clairvoyance ; when we hear of, the correct reading of thought, or 
of disease, or witness the constant fulfillment of common prophecies ; 
why do we put it down sometimes as " deception," " imagination," 
or " unaccountable instinctive knowledge ?" — ^Whilst, when we read 
the descriptions of the same mental sympathy, and of powers of 
psychometrical discernment, in the pages of the Old or New Testa- 
ment, we put it down to the direct influence of the Holy Ghost, or to 
" the miraculous interposition of God ?" If you will analyze your 
own minds, you will receive the proper answer to these questions. 
Habits of thought — first impressions — prevailing custom — ^popular 
theology — existing methods of education, by which your minds 
have been unconsciously molded ; these are the unequivocal answers. 

But it may be urged that modem manifestations of mind can not 



Digitized 



by Google 



MAN'S TRANSITION STATE. 147 

be depended upon, in all cases, with regard to the fulfillment of 
prophedes, as the Bible prophecies can be relied on — the latter always 
being correctly fulfilled. Hence, that we can not make the Bible 
. miracles harmoni25e with recent disclosures in magnetism and psycho- 
sympathetic clairvoyance. In reply to this, I will here promise to 
ftimish, firom the great storehouse of modem developments in mind 
and science, to any individual who will undertake to institute a 
bibHcal comparison, miracle for miracle, testimony for testimony, 
prophecy for prophecy, mistake for mistake, fulfillment for fulfill- 
ment ; and show that we have as much, yea more, reason and in- 
controvertible philosophy for believing modern developments to be 
"miraculous" and "divinely instituted," than the advocates of 
supernaturalism have for believing their prophets to have been 
" divinely inspired" of God. 

In order to convince you that the clairvoyance of the Old Testa- 
ment authors was not always good and reliable — being sometimes 
merely the result of psycho-sympathy, as already explained — ^I am 
impressed to remind you of a few fEicts in illustration. About two 
thousand four hundred years ago, Ezekiel prophesied (see twenty- 
ninth chapter, 10 — 12) for the Lord, as he supposed, in this 
wise — " I will make the land of Egypt waste and desolate ; no foot 
of man nor beast shall pass through it ; neither shall it be inhabited 
forty years." This prophecy has never been fulfilled. Again (see 
Ezekiel xxxvii. 22,) "I will make them one nation in the land 
upon the mountMns of Israel, and one king shall be king to them 
all." And Joel says, in his third chapter and twentieth verse, 
"Judah shall dwell forever; and Jerusalem from generation to 
generation." These passages, and many others might be cited, to 
demonstrate the conspicuous fact, that hundreds of common 
prophecies, uttered or written by the Old or New Testament au- 
thors, have never been even partially fulfilled. These prophecies 
will not admit of any figurative or correspondential interpretation : 



Digitized 



by Google 



148 THE GREAT HARMONIA. 

because, as you wiH observe, tbey are tbe politieal opinions of aiir 
cient Jetviah prophets concerning the restoration and permanent le^ 
establishment of all the tribes of Israel and Jadah, as a nation of 
Jews, not Christians, upon the mountains of Israel. But the ten 
tribes never returned to Palestine ; and not a vestige of them is 
known to exist on the face of the earth ; hence these prophecies can 
not be fulfilled. 

In a peculiar condition of the human mind, prophetic dreams are 
natural as the falling of rain. We modemly or conventionally call 
these operations of the soul — " presentiments,*' " premonitions,'' or 
intuitive perceptions of the prognostication and foreshadowings of 
future events. These phenomena, I repeat, are peifectly natural to 
certain mental organizations; and, generally speaking, the same 
individuals are endowed with sympathetic clairvoyance. All 
Bible accounts are, more or less, pre^K^ed with, or based upon, 
what may be termed prophetic dreams. Thus, " the angel ci the 
Lord appeared unto Joseph in a dream," the ^ angel appeared unto 
Mary," <fec., kc. ; showing the general faith whidi waa then based 
upon this species of mental or intuitive vaticination. Of this de- 
scription of mental phenomena, I have already given you several 
illustrations. But I expect to hear soon, emanating from the mouth 
of some modern devotee to antiquity, the following warning and 
anathema, quoted from the thirteenth chapter of Deuteronomy : 
" If there arise among you a prophet, or a dreamer of dreams, and 
giveth thee a sign or a wonder ; and the Mgn or the wonder come 
to pass, wherec^ he spake unto thee;" * * * "thou shalt "net 
hearken unto the words of that prophet, or that dreamer of 
dreams." * * * "And that prophet, or that dreamer of 
dreams, shall be put to death." In this connection, I am impressed 
to ask this question — If the Lord inspired Moses to reveal eternal 
Truth, and if his writings are to be regarded as fixed Truths, then 
why was not the foregoing commandment, or positive law, applied 



Digitized 



by Google 



MAN'S TRANSITION STATE. 149 

to Joshua, to Daniel, to Lsaiah, to Joseph, Mary, and Jesus ? The 
ktter remarkable personages came a long period after Moses wrote 
that law ; and each exhibited, more or less, of the power of prophecy, 
and the disposition to dream out many things, antagonistic to the 
Lord or law of Moses. If you reply, that the Old Testament truths 
were superseded by the commandments of the New Testament, then 
I desire you to bear in mind that you thereby demonstrate two- 
thirds of the so-called " word of God" to be, not fixed and eternal 
truths, but local laws, historical accounts, and jurisprudential expe- 
diencies — altogether temporal and fragmentary in their character 
and application. 

The truth is, the foregoing law was particularly instituted by 
Moses for the express purpose to prevent any thing like a change 
of views among his followers — ^to set up a strong and formidable 
defense against any and every description of innovation. This is 
precisely what Catholics are doing to Protestants ; and what Prot- 
estants are doing, to the full extent of their influence, in order to avoid 
the deep analysis and :&r-reaching investigations which will char- 
' acterize the present century. Every thing, however, must come to the 
imperial test of Nature and Eeason. The trial will go on ; and the. 
verdict shall be given. The crowned heads of the world will learn 
the necessary lesson, that Knowledge is power, and that Higkt is 
stronger than might, according to the progressive laws of Nature's 
unchangeable God. The tides of Truth will continue to rise higher 
and higher, and will increase in strength and majesty as they 
roll forward. 

In speaking against mental slavery, — which lies at the foundation 
of all pohtical, conventional, and theological slavery,-^! know of no 
language too strong or pointed. Those customs and dogmas, which 
forbid our thoughts to " choose the channels where they run ;" 
which arrest the tides of reformatory sentiment ; which impede the 
currents of free thought ; and which prevent the expansipn of benig- 

13* 



Digitized 



by Google 



150 THB GREAT HARMONIA. 

nant and fertiliziDg principles ; should always be r^arded as direful 
^emies to our happiness and progression of soul. Ignoranee is the 
greatest foe of man ; knowledge is his greatest Mend. Bat love is 
the soul of all — ^the binding principle of every thing. Yet love 
without wisdom is blmd and impetuous. It is, therefore, very 
necessary that we obtain wisdom. By wisdom, I mean a strong 
intuitive understanding of truth, without the cold and £itiguing 
process of cogitation, and wearying our mental fiaeulties with useless 
exerdses in ratiocination. This power of truthful discernment will 
increase in you from the moment you discard all superficial habits 
of thought and life ; become perfectly natural ; and all errors and 
supematuralisms will pass from your mind, as douds gHde away 
from the face of the firmament 

As you are now educated, you see things cu they are not, and 
where they are not ; and you have worshiped idok and personages, 
instead of devoting the strength, means, and energies of your ex- 
istence to the perception and application of principles. You are too 
much mortgaged to the past — too devoted to the deification of per- 
sonages who Hved centuries ago ! You have deified men, like your- 
selves ; and have attributed to the patriarchal inhabitants of an- 
tiquity, an unnatural greatness and character — simply, because some 
finely-strung temperaments and well-developed minds, have ex- 
pressed in high-sounding terms and orphic hymns, what the ^no- 
rant and undeveloped frequently think in plainer words ! 

In this way, said according to this propensity of habitual exag- 
geration in your thoughts, you have erected a supernatural being 
in your minds and called it Christ. You can reason properly upon 
magnetic and intuitive powers — upon the principles of human mag- 
netism and the manifestations of clairvoyance — particularly when 
these phenomena occur in our midst ; but, when the miracles and 
achievements of any religious chieftain, and the prophetic powers 
qf ^e Jewish waiters, are referred to the s^me identical attribute 



Digitized 



by Google 



MAN'S TRANSITION STATE. 151 

of the human soul, with which you are equally endowed, then you 
shrink from the test — like the pagan devotee firom any sacrilegious 
treatment of his beloved idols. What a relief it is to strip off the 
garments of supernaturalism from the personages of antiquity and 
be able to see them as and where they are ! By it, the mind is 
purified of much error ; and there is more mental room for the 
entertainment and cultivation of high and happy sentiments. 

The unnatural greatness of any being of the past, or any that 
exists, or may hereafter be deified, is very much like that, (says 
some writer,) which is occasionally- observed in mountainous coun- 
tries — for instance, upon the summit of the Brocken. The enthu- 
siastic admirej looks up, on a misty morning, and in the vapor, on 
the top of the mountain, he sees the huge /orm of a human being, 
of colossal dimensions and proportions — one, to whom the &bled 
giants are but pigmies — a being, in short, who might ride the pon- 
derous mammoth. The observer gazes on this figure with a kind 
of veneration as something wonderful and supernatural ; but, by 
and by, he discovers that when he moves, it moves also; when he 
inclines his head, it does the same toward him ; when he stretches 
forth his arm, it extends its arm likewise ; when he kneels, it kneels ; 
and, at last, he perceives that this gigantic human figure, upon which 
he has been lavishing his admiration and veneration^ is merely the 
rejection in the mist of his otonform — an unsubstantial magnifica- 
tion of himself ! 

You doubtless perceive the application. In this manner, on the 
broad, misty, vaporish, mythological canvas of the past, you have 
drawn out personages after the likeness of your own minds ; and 
then, you have admired, and venerated, and worshiped, and thrown 
your whole being at the feet of the supernatural form of colossal 
proportions — ^the mere magnified expression of your own form and 
growth of soul. Thus, Baron Swedenborg painted Christ so large 
and preternatural, that he was compelled to change the name of his 



Digitized 



by Google 



152 THE GREAT HA^RMONIA. 

theological production, and call it the Divine Humajott. But 
priests and monies did this before, and for, Swedenborg ; bo that 
now, the vast night of antiquity is literally swarming with plutonian 
phosts and gigantic phantoms, to whom thousands are constantly 
bowing in silent admiration and avowed reverence, as the stranger 
before the mountain-image of himself. And they, and you, friends, 
will continue to admire and revere the gods and idols of your own 
making, or which your forefe-thers made for you, until you become 
sufficiently intuitive to perceive that you are worshiping smd foster- 
ing the deformed and sickly offsprings of religiously excited but in- 
harmonious minds. However, I am impressed to say that your sal- 
vation from the bondage and mental slavery of superstition, fear, and 
error is now even at the door of your hearts, and your joy and high 
pleasures will be inexpressible ; whilst the cold and gloomy con- 
servatives of the land, will, more than ever, strive to tie people to 
the worn-out superstitions of the past — ^to dwell in the sickly shadow 
of things by-gone ; and will endeavor, by preaching and religious 
excitements, to distort your vision, causing you, if possible, to regard 
the rising sun, whether of thought or political Uberty, as owls and 
hats esteem the appearance of that magnificent luminary which 
sheds joy and brightness over all creation I 



Digitized 



by Google 



LECTURE XIII. 

THS MENTAL CONDITION OF ANCIENT PROPHET!, 
BEEB.B, AND RELIGIOUS CHIEFTAINS. 

The subject of these lectures has already unfolded and expanded 
under the pen far beyond my own anticipations. True, the sublime 
theme before us towered up, in the very commencement, like a 
spacious edifice, with many compartments and lofty turrets. Never- 
theless, I supposed that the beautiful grounds, extensive parks, 
different vestibules, and attractive departments of this particular 
temple of truth, could all be shown you in a much less period of 
time. But it is highly gratifying to me to continue the reception 
of a philosophy so exalting ; or the illustration of a science so in- 
timately related to the hidden impulses and powers of our com- 
mon nature. 

As it will be observed, this philosophy of the psychological and 
psycho-sympathetic manifestations of the human mind, is fatal to 
all theological assumptions of supematuralism. It most beautifully 
harmonizes all developments of mind with the established laws of 
Nature ; shows the psychological condition of the ancient prophets 
to be substantially identical with the mental illumination or aber- 
ration of several persons in this age ; and thus, most distinctly and 
permanently, our philosophy lays bare the stupendous arcana or 
mysteries of human life; and develops, without any virtual dis- 
paragement, the real character and intrinsic excellence and beauty 
of all Scriptural accounts and other sacred developments of pro- 
phetic power 



Digitized 



by Google 



154 THE GREAT HARMONIA. 

The vast utility of such a spiritual philosophy, is very manifest 
to the thinking mind. In the first place, it throws a new and beau- 
tiful light over the mental constitution of man. The soul is no 
longer a dreamy, vaporish breath — a bubble in the air — a thin, 
shapeless combination of ethereal elements — ^floating, after the event 
of death, in the vortical depth of infinitude — conscious, yet un- 
destined; meditating, yet unsubstantial as the passing breeze. 
Nay ; not so. Nor yet, a mere undefined nonentity, sleeping in 
the cold prison-house of death ; the mere companion of dust and 
corruption ; until the thundering tones of the fabled trumpet shall 
arouse the dreaming soul to unite with its cast-off body, and ascend 
on high, to await its trial and final verdict. But unspeakably supe- 
rior to all this mythological teaching, are the disclosures of the phi- 
losophy under investigation. The soul is made to appear in its 
true character, — ^as a high-destined, beautifully endowed, and sym- 
metrically substantial individual, — ^the inheritor of an eternal life 
of infinite progression 1 And all superstition passes away beneath 
its benignant influence, as tears of sorrow before the pys of the 
Spirit Land. In this respect, its teachings are inexpressibly im- 
portant and happifying. If it frees our mind of certain local at- 
tachments — of peculiar forms and institutions of theology — of long- 
fostered household gods and revered personages ; it, at the same time, 
provides us with vaster fields of thought — ^with the profoundest dis- 
closures concerning the moral and intellectuaf nature of man — with 
the most stupendous attainments in every possible sphere of .knowl- 
edge — ^and with a new and divine development of the hitherto hid- 
den arcana of a world beyond the tomb ! If the supematuralism 
of religious superstition be thoroughly stripped from the character 
of any deified personage, — ^what then ? If the true philosophy of 
psychology and mental sympathy is logically and intrinsically ade- 
quate to remove, fi-om your minds, much unhealthy veneration for 
certain opinions and doctrines — what then ? Are you injured by 



Digitized 



by Google 



MAN'S TRANSITION STATB. 155 

the Trath ? Are you deprived of anj means of salvation from error 
and imperfection ? Far from it ! Every new disclosure, in science 
or in religion, is a new power placed in your possession. Every 
discovery of error adds* another gem of wealth to the casket of your 
intellectual knowledge. When error is removed, truth is seen in 
its native majesty. Gold is pure and beautiful only when chem- 
ically disengaged from its earthly impurities ; and believing so, I 
can not but press forward in the work of separating truth from the 
noxious superstitions and absurdities of supematuralism, which have 
been thrown around its body by perverted and misdirected men. 
By these means, the world will progressively learn to highly respect 
all prophets, and seers, and religious chieftains ; not with that un- 
natural and unhealthy veneration whereby men are converted and 
deified into Gods, but with that sound and healthy deference which 
is due to all our brothers who stand, or have stood, before the 
world in the pure character of philanthropists or moral reformers. 
Such are the motives which actuate me — such the thoughts which 
perpetually flow into my understanding. 

It will be remembered that, in the foregoing lectures on the 
general philosophy of clairvoyance, I have progressively treated on 
man in the rudi mental state, in the psychological state, and the 
sympathetic state ; but, in accordance with my present inflowing 
impressions, I will proceed to consider the human mind in the transi- 
tion state, which is midway, or intermediate, between the sympa- 
thetic state and the opening of the interior or spiritual senses. 

The transition state, as the term implies, is characterized by 
neither absolute sympathy nor absolute perception, but by a blend- 
ing or interfusing of one condition with the other — to the confound- 
ing and utter superconfusion of both. The individual, in this state, 
is, occasionally and transitionally, sympathetic and independent 
There is a constant fluctuation between two extremes. The mind 



Digitized 



by Google 



156 THE GREAT HARMONIA. 

indicates a distinct vision at one moment, or during one period of 
its exercises ; bat perhaps, on the succeeding occasion, the same 
mind will utter the thoughts and impressions of its own memory, 
or will lose its individuality of character in a close and apparently 
complete sympathy with the minds or circumstances which sur- 
round it. 

It requires a thorough understanding of the laws of mind to 
properly comprehend the phenomena consequent upon this condi- 
tion. In this state the mind is not clairvoyant, neither is it occu- 
pying a spiritual position from which the soul can discern the broad 
territories of the Spirit Land. But the mental state is one of mo- 
mentary fluctuation — a passing to and fro from one extreme of 
sympathy with surrounding things to a more interior communion 
with the inward elements and educational prepossessions of his own 
Bodnd, which are magnified and multiplied to an extent almost be- 
yond belief. 

These operations of the soul are very interesting phenomena 
to study and analyze ; but they have been the cause of much 
misunderstanding and even superstition among religious sects. And 
especially, is this form of superstition reviving in this century, sup- 
ported by a strong array of ecclesiastical erudition, and with a 
splendid display of apparently logical argumentation. My mind is 
now upon those who have received the theological writings of 
Baron Swedenborg as " divinely imparted and in&llibly certain" — 
who have deified the man, and accepted the innumerable repetitions 
of his prolific mind as the certain emanations of immortal Truth. 
In their adoration, they unfortunately forget the imperfections of 
their self-proclaimed prophet, and hence invariably associate him 
with the Lord. It would seem that the world has had lessons 
enough in the fallacy of deification. Every religious chieftain, that 
ever lived, has always claimed personal exemption from error and 
other imperfection natural to man in the great system of universal 



Digitized 



by Google 



MAK»S TRANSITION STATB. 157 

progress, on gioimds predselj identical with the enormouB pro- 
fessions of Emmanuel Swedenborg — vh. : being a special agent for 
^ the Lord" in the transaction of some mundane business in the 
theological field, and, consequently, bemg a particular fevorite of 
the Lord, the Lord maintains him in a state of purity, and 
makes him a vessel for the introduction, into the great world of 
** sinners" about him, of infallible doctrines — doctrines, which, be- 
cause of their direct emanation from the august source of Truth, 
must not be surveyed by reason or questioned by flesh and blood. 
This is the dogmatism of Swedenborg ; and such is the voluntary 
deification of those, who accept his teachings with only their fac- 
ulties of marvelousness, to which, however, they devoutly resign 
their Reason ; or else they compel it very meekly and cautiously to 
perform the functions of a determined promulgator of a system 
which is claimed, at the commencement, to be direct from the Lord. 

But there are hundreds of instances recorded in history, and 
^many that were not deemed of sufficient importance to record, 
where men have set up a claim as high, and in the precise manner, as 
that erected by Swedenborg. We have Moses, and Joshua, and all 
the Bible authors ; all the Priests and Bishops appointed by Con- 
stantine to vote the Hebrew writings, and other histories, canonical 
and divine ; and Mohammed, and many of the Catholic clergy ; the 
descendants of Joseph Smith — ^the dignitaries of the Mormon gos- 
pels and government ; and very many chieftains among the Shakers, 
and among other sects, who hold miraculous inspiration to be pos- 
sible to certain persons — ^the agents and favorites of the Lord. 

It is on all hands acknowledged, that these personages are, and 
were, perfectly human ; not exempt from sin and imperfection ; not 
pure and immaculate, but possessed of different and peculiar per- 
sonal characteristics — such as are, all over the world, in all ages and 
among all nations, the common inheritance and distinguishing pecu- 
liarities of humanity. But why do Christians believe in the perfect 

14 



Digitized 



by Google 



158 THE GREAT HABMONIA. 

trathfolness of every thing which was spoken or writi^ hy the 
Bible authors ? Why do they profess to believe that Oonstanitbey 
and his convocation of Priests and bench of Bishops, were perfectly 
correct in deciding what combination of books we should regard as 
holy ? Why do the Turks believe that Mohammed revealed the 
high and holy truths of Heaven? Why do Mormons believe in 
the perfect and entire infallibihty of the revealments of Joseph 
Smith ? Why do Shakers place their confidence in, and stake their 
lives and all their personal and temporal interests upon, the in&lhble 
truthfulness of Mother Ann's dispensation and revealments ? Why 
do the receivers and disciples of " the doctrines of the New Church," 
as revealed by Swedenborg, believe that their self-proclaimed 
prophet was made the subject of supernatural and infallible revela- 
tions of religious truths — whose utterances arte to be received as the 
voice of God to man ? Again I ask, why do the followers of these 
respective religious chieftains, — who are acknowledged to have been 
human beings, subject to all the frailties and weaknesses common 
to other members of humanity, — ^why do their disciples, in view of 
all this conceded individual imperfection, believe in the unqualified 
infallibility of their utterances ? Simply, because they adopt the 
professions of those chieftains, that "the Lord*' was their especial 
guardian, and, consequently, that whatever they did, or wrote, must 
necessarily be regarded as unequivocally perfect. 

And yet, the followers of all these religious masters indulge 
themselves in what they call reasoning ; this is the manifest 
absurdity of all minds who have sold themselves, physically and 
spiritually, to the promulgation of some particular system of 
religion. It is An absurdity to exercise your reasoning faculties 
upon that which you believe to be infallible. If you are told, 
in 2 Kings ii. 11, that Elijah was seen going physically to 
heaven in a chariot of fire, — ^what do you say ? Or, if you 
are told by Joshua, x. 13, that the sun stood still in order to pro- 



Digitized 



by Google 



M.AK»S TBANSITION STATB. 159 

long a batUe, — ^what do jou say? Or, if you read, in Isaiah, 
xxxviii. 8, that the sun was seen going backward, — ^wbat do 
you say ? K you should read in those sacred records that it was a 
couunon thing to see stones dance, trees fly, and dead animals 
sing, — ^what would you say ? Would you reason upon the probar 
bility or possibility of such occurrences ? Nay ; for, believing those 
accounts to be the utterances of Jehovah — the direct in&Uible reve- 
lations of " the Lord" through his favorite attorneys, — ^you will 
simply resign your reason; your powers of energetic and harmo- 
nious thought, your divinely inherited powers of comprehension, 
and say — ^' Well : it is above my comprehension, but it must bb 
so I" Again : suppose you accept the assumptions of Swedenboig 
that he was ^ led by the Lord ;" that his knowledge was divine, 
supernatural, in&llible — ^what would you say to any absurdity that 
he might utter ? You would say : ^ Although I do not fully un- 
derstand it, it must be so nevertheless !" Suppose, for example, 
that you should turn to one of his works, entitled ^' Divine Love 
and Wisdom,'' and read an old Chaldeanic idea of the origination 
of the animated world, which Swedenborg has synoptidzed in this 
manner : — " All poisonous serpents, scorpions, crocodiles, dragons, 
figers, wolves, foxes, swine, owls, rats, mice, locusts, frogs, bats, spi- 
ders, flies, drones, moths, lice, noites ; and all malignant, virulent, 
and poisonous herbs ; did not derive their origin from * the Lord,' 
neither were they created from the beginning, neither did they 
originate from nature, by her sun, but they are all from hell." 
I say, suppose you should read this, while accepting the author as 
" led by the Lord," and hence saved from the commission of error — 
what would you say ? Unquestionably, you would say, what 
Christians say constantly concerning the Apocalypse of John, "^ that 
it is entirely above your comprehension, but it must be true not- 
withstanding." 

All attempt at reasoning on matters which are received as in- 



Digitized 



by Google 



ItO THB GREAT HABMONIA. 

fftlfibly ntteMd, k manifefttly absurd and even htdotL True, tlie 
bigh-born faenlty ci reason maj be permitted to step mi^estically 
upon tbe eternal rounds of a theological tread-mill ; or it may be 
most deyoatly sold to some religious chieftain for the purpose of 
p^orming the functions of a menial in the promulgation of certain 
tenets ; and it may be allowed to exhibit in the theological circle, 
which is eternally marked out and defined for the devotee, as much 
genius, as much consecutive reasoning, as much close logic — sound 
judgment and deduction — as much method, coohiess, sobriety, dig- 
nity, synunetrical thought and harmony of proportions — ^as much 
penetration and logical analysis, as the disdple is pleased and able 
to employ ; but, after all, what does all this pyrotechnical manifesta^ 
tion of talent amount to in the issue ? Nothing I absolutely noth- 
ing more, than the splendid discharge of the functions of a menial 
to some fixed theological system and standard of infallibility ; to 
which Reason is devoted and laboring in absolute bondage I 

Men first accept, without reason, the author and the foundatioiia 
of a system of moral philosophy ; then they show a vast amount of 
logical consistency and profound reasoning. It is not the existence 
of any false logic subsequent to the acceptation of a religious system 
that I complain of; but the total absence of the dictations of the fac- 
ulty of reason, when the system is first received. You seldom hear 
a Christiaa ask — ^ Is the foundation of my religion reliable ? Did 
man actually fall ? Was he, in fact, more perfect in the beginning 
than he now is ? Did Moses write Genesis ? Did Christ die as a 
martyr for his opinions ? Or, did he suffer fqr me, to satisfy the 
justice of his heavenly Father which had been infringed upon by 
mankind, and thereby opened a door for human salvation ? I say, 
you seldom hear Christians ask such questions. But why do they 
not? Because they dare not, — ^yea, they are so accustomed to 
mental slavery that they dare not, — exercise a particle of reason on 
the soundness of the foundations of their faith. But after the soul 



Digitized 



by Google 



MAN'S TRANSITION STATE. Itt 

is chained to a theolo^cal syBtem — after it is sold into slavery, and 
incarcerated in a spacious prison, with an extensire yard but insur- 
mountable walls — ^then the Becufon- principle is allowed some 
healthy exercise in tilling the groiud ; keeping up the fences ; re- 
pairing breakages ; handing water to those who thirst for it ; and 
in maintaining an attractive and harmonious external appearance in 
order to induce travelers and wayfaring men to take up their abode 
in their magnificent mental slavery institution. Hence, subsequently 
to the reception of a religious system, you always see the bondmen 
very busy in '^ harmonizing Genesis with Revelation ;" and com- 
mentaries succeed commentaries; notes on the Gospels succeed 
seirmons ; and, then, there are others, who, knowing the proverbial 
ignorance of laymen on points of historical differences and sci- 
entific antagonisms, in connection with the professions of the in- 
&llible system of religious faith, are very expert in their show of 
reason in the efforts to *' harmonize Nature with Revelation I" 
And so, the bondmen exercise their understandings! Verily, in 
this position, the sublime Acuity of Reason is, as a menial in 
the house of a religious chieftain, bold and dignified in the ex- 
hibition of its powers within certain fixed limits ; but, beyond those 
confines, it were dangerous to venture ! 

Upon an interior examination, I find the most vigorous and 
talented minds frequently deceived as to the extent to which they 
think they exerdse their reason. Especially is this true of those 
who have simply changed from one set of theological tenets to an- 
other. For instance, ♦* upon the most rigid inquiry," says Professor 
Bush,* " I am satisfied that Swedenborg's system is true. When 
candidly surveyed, it answers all the demands of my intellect and 
my heart. It commends itself to my best reason, as given of Qod 
and worthy of all acceptation ; and so believing, I dare not confer 

* See page v. of the " Introduotion" to the MemorabiBa of Swedenborg, 
edited by Profeisor George Bush. 

U* 



Digitized 



by Google 



ltd THE ORSAT HARMONIA. 

with flesh and blood 1" Now what does all this mea» ? or, rattier^ 
what does it demonstrate ? Most conclusively, it shows that this 
disciple of the Swedish seer had never once analyssed the ground 
elements of his ^Eiith in the miraculous and supernatural. He never 
asked himself whether the foundation of Swedenborg's theol(^ 
was a veritable record of in&liible Truths. Before he could make 
a " most rigid inquiry f before he could satisfy his "best reason'* 
that " Swedenborg's system is true ;" it was certainly first indispen- 
sably necessary to analyze the basis of Swedenborg's complicated 
superstructure, — ^viz., the Primitive History ! Bat did he do this ? 
Nay ; his mind was all ready for the acceptation of the new seed. 
His fSsuth in the infallible; in the absolutely supernatural ; in the 
miraculous ; had not experienced or suffered the least disturbance. 
Hence by a ** most rigid inquiry" he means, not a stricUy logical 
and profound analysis into the be^nning principles of his theolo- 
gical faith — ^into the basis of the Word, upon which Swedenbo^'s 
system stands — ^but, he means, that he examined Swedenborg's dis- 
closures with strict reference to their coincidence with the " letter 
and the spirit" of the Word. Here is no philosophical penetration 
— no deep analysis — no far-reaching psychological foresight or re- 
search ; but it is all subsequent reasoning ! Again, this talented 
disciple of Swedenborg says — ^^ If Swedenborg has uttered truth 
relative to the Spiritual World, it is because God enabled him to do 
it." Here the supernatural doctrine is accepted totally. " It is a 
truth," he says, " entirely transcending the reach of the native fec- 
ulties of man." That is to say, no human being can see, think, or 
write, such truths unless he be " led by the Lord," and transcend- 
ently illuminated by the influx of the Supernal Spirit. 

But here the question arises — ^how could this disciple of the 
Swedish seer, satisfy his " best reason" — supply " all the demands" 
of his "intellect and heart" — all " the central convictions" of his 
soul — by a "most rigid inquiry" into a system of truth which ia 



Digitized 



by Google 



MAN»S TRAirSITION STATE. 14S 

** entirelj tnousoending the readi of the native &calties of man t" 
Surely, a truth, which is above the **^native faculties" of die 
soul, can not be *' enthroned'* in the intellect or reconciled to the 
emotions of any ^ heart," no matter how pure and exalted that 
mind and heart may be. 

In this connection, I am impressed to inform you, that^ to the 
end that you may become deeply acquainted with the principles of 
psychological science, it is of the highest importance that you be- 
stow the strictest attention and thought to the present intellectual 
analysis. The operations of the human mind, like the ever-changing 
scenes of the kaleidoscope, may be differently seen on every new 
turn which we give it. Upon every revolution, new thoughts will 
appear in new connections ; and old thoughts or educational im- 
pres»ons will, by the same revolutionary laws, so change their posi- 
tions and manifestations, that, to the unmetaphyaical or undis- 
ciplined thinker, it becomes exceedingly difficult to trace out scarcdy 
any similarity between them and what before seezaed to occupy the 
mental dominion. 

Hence I solidt your tmdivided attention to the points at issue, 
because I feel it to be of the utmost importance, to your mental 
discipline and spiritual development, that you learn to comprehend 
the principles of psychology as they apply to the solution of many 
and various problems connected with the religious operations of the 
human mind. It is for this purpose, I feel impressed to say, that I 
bring before you the case of Baron Swedenboig, together with the 
peculiar mental manifestations of those, who, by instituting, as they 
suppose, a " most rigid inquiry," have satisfied their " best reason" 
and '^ all the demands of the intellect," that their prophet is an in- 
fellible teacher ;- hence, worthy of all consistent deification. "And 
believing so," says the disciple of this teacher, "I dare not 
confer with flesh and blood." That is to say, having viewed and 
analyzed a system of religious and theological Truth — " a Truth 



Digitized 



by Google 



164 THB 6RBAT HARMOSTIA* 

enlaielj transcending the reach of the natiye Realties of man" — ^the 
mind " dare not'' any longer exercise its own God-given powers of 
understanding, but sells itself entirely to the dicta of the in&Uible 
teacher, and yields to ^' the most sacred obligations on the score of 
announcing'' his stupendous revealments to the world 1 In this 
capadty, what a display of philosophical reasoning do we behold ! 
How majestically the talented devotee stands in the court of his 
prison-house I How gracefully he bows before, not the " loftiest 
genius that humanity has ever enrolled in her ranks," but before 
'^ the accredited messenger of God," — ^a man ! In all this I behold 
no reasoning — ^no truthful analysis — ^no intellectually chemical test 
applied to the foundations of the religious conviction, but simply a 
strong semblance or show o^ or an attempt at, reasoning which 
would be as likely to psychologize the reader as it did the intellect 
which " dare not" any longer " confer with flesh and blood." Nor 
is this all. I perceive in all this a deep and somewhat beautiful 
illustration of psychological principles which lie at the basis — ^which 
form the basis itself in truth — of much theological fiuth in the 
human world, which but few have been able to successfully resist. 



Digitized 



by Google 



LECTURE XIV. 

ON THE MORAL OR RELIGIOUS M AN I FEITATIONB 
OF THE TRANSITION STATE. 

In the preceding discourse, I gave an introductory description 
of the Transition State ; and then proceeded to consider the 
causes of deification, and the self-psychologization of those who, 
by not fully comprehending the laws and diversified fiinctions 
of the human mind, induce a £Eiith upon their understanding, and 
who suppose, at the same time, that they received it only upon the 
most rigid test of reason. As a faithful type of this universal fallacy, 
I was impressed to select the case of Baron Swedenborg. In this 
you may see mirrored forth the precise position which many of 
you most probably occupy with regard to Moses, or Isaiah, or Paul. 
It is, therefore, essential that you observe well the looking-^lass 
which will thus be held before your gaze, to the end that your 
knowledge of mankind may be permanently enriched and increased. 

In the first place, let me remind you, that, when a human being 
is accepted as an infallible revelator — as an unerring teacher of 
heavenly truths — ^there is an end to all reasoning upon the proba- 
bility or possibility of the reality of his revealments. The mere 
show of reasoning is equivalent to a farce, — it is almost a sacrile- 
gious treatment of divine things, — an insult to utterances of the 
Lord through his chosen vessels. " Admitting the possibility of such 
communications as Swedenborg claims," says Professor Bush, " the 
question of their probability is the pivot on which the whole con- 
troversy turns ; and this can only be determined by weighing the 
probable reasons in the Divine Mind for granting them." Now, can 



Digitized 



by Google 



166 THE GREAT HARMONIA. 

this be denominated reasoning ? What does he mean by "admit- 
ting" the possibility" of such professed communications? Why, 
he undoubtedly means the intimate — ^perfect — ^miraculous — super- 
natural — unphilosophical — ^unreasonable connection which "the 
Lord" established between himself and the illuminated soul of the 
seer with the avowed design of instructing mankind with a third 
edition of infallible revelations; for these are Swedenborg's claims. 
Now, with such a foundational admission as the foregoing in the 
mind to begin with, what an unsound method it is to attempt to 
decide "the probability" of such communications by "weighing 
the probable reasons in the Divine Mind" for permitting their de- 
velopment Assuredly, there can be no absurdity more glaring 
after analysis than this. Think of the inconsistency of this position, 
for one moment, and you will perceive that nothing could be more 
illogical, and yet so seemingly sound and legitimate. 

Suppose, upon " weighing the probable reasons,*' no very satisfac- 
tory " reasons" could be discovered for such a new development of 
infallible doctrine. What then ? Would the intellect, whose " de- 
mands" had been fully satisfied, reject the "communications" as 
not altogether reliable ? Far from it ! But why not ? Because 
he has sold his judgment, — ^his reason, his understanding, so com- 
pletely, that he " dare not*' any longer " confer with flesh and 
blood ;" — he does not see Swedenborg any more as a man, physically 
and mentally constituted as other men are, but he sees " the Lord,** 
the "accredited messenger," and himself as "the agent" of an- 
nouncing his revealments to the world. Hence this disciple says — 
in speaking of the infallible truth emitted through Swedenborg — 
" It is a Truth entirely transcending the reach of the native flsMJulties 
of man. * * * It was designed for propagation. It must be 
proclaimed in order to be available to the ends for which it was 
given. This Truth has come to me, and throned itself in the 
central convictions of my soul; it brings with it the most sa- 



Digitized 



by Google 



MAN'S TKANSITIOK STATB. m 

ered obtigations on the soore of annoTincing it to the world. 
The trust is holy, and through the grace of Heaven I hope to prove 
feithful to it" 

Let it be understood that I am not impressed to criticise this 
brother's language as is the method among those who know com- 
paratively nothing of the fine sensibilities which prompted its use ; 
but I am delivering to you a course of philosophical lectures on the 
psychological laws of the human mind, and therefore select such 
language and illustrations as will subserve the purpose of their 
elucidation. It is time that man should comprehend himself. For 
the greater his knowledge the greater his power. It is expressly to 
this end, I repeat, that I bring these psychological cases before yoa 
on this occasion. 

The mind, unless it be exceedingly well constituted and harmo- 
nious in the performance of its functions, will easily deceive and 
constantly psychologize itself. And no man is so thoroughly satis- 
fied of his own entire sanity as he who is unfortunately insane. 
But why is it so ? Simply, because he does not make a true in- 
vestigation into the peculiarities of his own state. His impulses are 
his laws — the incoherent whisperings of his own thoughts are 
the voices of the invisible agents of Jehovah, — and thus, he is psy- 
chologically held in mental bondage to certain sentiments ; with 
perfect confidence that he, more than any one about him, has 
weighed all his convictions in the balance of a candid reason. 

These remarks I do not apply to the solution of Swedenborg's 
psychological state, but particularly to the condition of those who 
think they exercise their best reason in deciding upon, or in accept- 
ing certain points of^ a doctrine, in cases where the foundation is 
admitted without a question — ^viz., that the revelation is wholly 
and unqualifiedly in&llible. With this admission fixed in the mind, 
what matters it whether you can see any ^ reasons in the Divine 
Mind'' or not ? Suppose you do not see any, what then ? There 



Digitized 



by Google 



168 THB ORBAT HARMOKIA. 

is no choiee— no altematiTe I The ingredients of the aliedged in- 
fimiUe, or snpematural, reyelation may all, more or less, conflict 
-with and jar your current experiences and reason ; nevertheless, yoa 
have nothing to say, — ^no ai^uments to weigh, — ^nothing to harmo- 
nize and reconcile with the known laws of Nature ; but you must 
acknowledge, as Christians every where do, with regard to their 
futh in the miraculous, that you '' can not comprehend it, hut it 
must be true notwithstanding." 

Tou surely perceive that there can be no pure reasoning on a 
supernatural basis. Of Swedenborg's revealments, Professor Bush 
says — ^ Their truth can only be made apparent by their intrinsic 
character, and their character must be thoroughly studied in order 
to be understood." Again, he says — " Taken up by fragments it 
must appear broken, incoherent, and frequently absurd. Surveyed 
entire, it is consistent, harmonious, and grand beyond description." 
Now what does all this mean ? He previously says that Sweden- 
borg has " uttered truth relative to the spiritual world" which is 
** entirely transcending the reach of the native ^cullies of man." 
To this psychological absurdity I solicit your attention. Let me 
ask — Can the intellect be satisfied without comprehension ? Nay ; 
for the mind can rest only upon adequate evidence. Again — Can 
the intdUect understand any thing which is incomprehensible? 
Certainly not ! If, then, the supernatural relations of Swedenborg 
are beyond "• the reach of the native Acuities of man," how can 
Professor Bush truthfully affirm, that, on surveying them entire, 
they appear '^ consistent, harmonious, and grand beyond descrip- 
tion" ? The inconsistency of such an affirmation is surely self- 
evident Furthermore, Is a revelation, which man can comprehend, 
above man ? Certainly not ! But why not ? Because any ihing 
which is comprehensible by the human mind can not be any more 
great or spacious than the power which comprehends it ; on the 
same principle that a quart of water may be held by a quaii 



Digitized 



by Google 



MAN'S TRANSITION STATE. 160 

measure ; but should the measure be unable to embrace the quan- 
tity of water which is presented, then could the vessel truthfully 
say, — ^that " it comprehends it all' ? I think you perceive the argu- 
ment. It is so self-evident. If the mind understands the alledged 
truths or revealments of Swedenborg, then those truths are not su- 
pernatural ; neither are they above the internal abilities of the 
human mind, in certain high states of transitional illumination, to 
accomplish or unfold, and that in a cool, consecutive, logical^ lucid, 
severe, symmetrical, and admirably harmonious manner, too, with 
which, it is very unjustly alledged, Swedenborg made his multitu- 
dinous disclosures. But suppose the mind does not comprehend 
all these disclosures ; then can that mind assert the uncomprehended 
portions to be Truths ? How does he know ? At best, it is but 
a generous inference — ^an admission of the possibility — that those 
relations are veritable. According to this principle, it appears evi- 
dent that he who could make himself believe, that those super- 
natural relations satisfied all the demands of his intellect and heart 
— commended themselves to his highest reason as given of God 
and worthy of all acceptation — ^is surely in a transitional state be- 
tween the influence of education and the psychological captivity of 
a prevaihng doctrine or theme of thought. You perceive here a 
show of reason ; but no pure reasoning. You behold a seemingly 
logical display of analyzations, deductions, and conclusions ; but 
you only see, in fact, the semblance of these indispensably essential 
properties of a pure and healthy argument. 

It will be observed that all reasoning concerning the teachings 
of any revelation which is claimed to be, or admitted in the com- 
mencement of the " inquiry" to be, supernatural, is all absurd, &r- 
cical, seeming, spurious ! I am impressed to say, and I know full 
well that the subject will warrant any strength of assertion, that 
there can not be any pure reasoning, or any exercise of the con- 
sdousness of intuition, upon a supernatural foundation. But hero, 

15 



Digitized 



by Google 



170 THE GREAT HARMQNIA. 

in order to prevent any misoonoeptions among you ^nih regard to 
my position in the premises, let me say that I am impressed to 
esteem nothing as supernatural in the sense with which this term 
is employed, by all believers in the miraculous, to signify things, 
events, and actions which are above nature, or not within the scope 
of the operations of the established and known laws of Nature. I 
believe in no suspension, transcendsion, contradiction, or variation 
of, no superaddition to, no supernatural interference, on the part 
of Deity, with any of the principles of his own constitution. On 
this head, you will find my impressions explicitly defined in the 
second volume of the Great Harmonia. 

But it may be said — " Although we can not comprehend the 
flupernatural, we may nevertheless exercise our reason upon super- 
natural developments." True, you may exercise your reason, but 
to no purpose, — especially if you commence by admitting the super^ 
natural as the foundation of your faith. Suppose, to illustrate this 
position, you take a miraculous revelation as the basis of your 
thought and argument. Well : with this settled conviction in your 
mind — which you think satisfies your intellect and heart — suppose 
I should ask you this question : Do you believe that God is perfect ? 
Without thinking of the supernatural revelation, a single moment, 
you would readily respond, from the consciousness of your soul — 
" Yes : God is perfect — I know he is perfect." But how do you 
know he is perfect ? Forthwith you would exercise your reason 
and say — " I know it by myself — I am finite, he is infinite — ^I am 
imperfect, he is perfect — my heart tells me this.'* But did you 
ever see God ? " No." How, then, do you know there is a Grod ? 
"I know it in my soul — the fields, flowers, firmament, demonstrate 
the existence of a creative or formative Power." But how do you 
know that God is infinite ? " Why, he could not be God if he 
were not infinite ?" How do you know this ? " My reason tells 
me this truth." You believe, then, that there is a God ; that he ia 



Digitized 



by Google 



MAN'S TRANSITION STATE. m 

perfect ; that lie is infinite ? " I do, from tlie center of my soul." 
Do yon, also, believe in a supernatural revelation from this same 
•God to man ? "I do." But if you believe from the consciousness 
of your soul, and from the dictates of your best reason, that there 
is a perfect and infinite God ; then do you depend upon that super- 
natural revelation for your faith in these things? "vNo." But 
tsuppose your miraculous revelation did not coincide with the 
promptings of your soul — suppose it taught you that God is neither 
perfect nor infinite, but passionate and locally visible ; what would 
you say ? " 0, 1 can not comprehend it, but I should nevertheless 
believe it to be true." Then you would ignore or repudiate reason 
in adopting an infallible revelation? "Certainly." But why? 
" Because, a supernatural revelation is expressly designed to do for 
us what reason can not do.** But you believe in a perfect and in- 
finite God without the assistance of any book, do you not ? " Yes." 
Then you believe in the highest and most important thing in pure 
theology without any supernatural revelation ? "I most certainly 
do." And, yet, if your infallible revelation should most positively 
contradict the convictions of your heart and intellect, you would 
consequently repudiate Reason and adopt the Word ? "I would." 
Very well : now I will convince you that your supematurally in- 
spired revelation not only proves that God is neither perfect nor 
infinite, but that he is self-contradictory. 

But let me say, that I do not at all associate the God of any 
known supernatural revelation with that Great Positive Divine Mind 
who lives in, and governs, the universe with an unchangeable gov- 
ernment. On the contrary, I am impressed to regard the God 
represented in all sacred volumes as the legitimate oflfepring of the 
undeveloped and unprogressed intellect of man in age^ bygone. Let 
this be remembered in order that you may not confound my posi- 
ifcion with that occupied by a believer in a supernatural disclosure, 
with whom it may be supposed I am indulging a conversation. 



Digitized 



by Google 



ITS THE GREAT HARMONIA. 

Understood thus, I will now proceed to show that the in&lMble 
revelation of all Christendom not only disproves what you suppose 
your " heart" and " intellect*' teach you, but that it equally dis- 
proves and contradicts itself! 

Mrst affirmation — see Genesis i. 31 — " God saw every thing that 
he had made, and behold, it was very good." 

Th£ contradiction — Genesis vi. 6 — " It repented the Lord that he 
had made man on the earth, and it grieved him at his heart." 

Now, I ask, does this appear like the in£Ei,llible revelation or 
utterance of a Being which is acknowledged to be without variable- 
ness neither shadow of turning ? I solicit your attention to the 
facts as they appear in the English translation of a book which is 
regarded as an unalterable production of '^ the Lord," through his 
holy prophets and divinely inspired penmen. Remember, I do not 
do this to excite any derision, prejudice, or obloquy in your minds 
toward a book which is honestly esteemed by thousands as a 
" Holy" production. Nay : far from it. I simply desire to urge 
you on to the " being a law unto yourselves ;" to develop and 
strengthen your hearts and intellects to the most dignified, harmo- 
nious, and energetic growth ; to the end that you may be superior 
to all derision, prejudice, superstition, and doctrinal vagaries which 
now swarm and sicken the civilized worid. All assertion and de- 
nunciation I regard as the mere breath of the lips — it amounts to 
nothing. It is one thing to indulge ridicule — ^but it is quite another 
thing to confute with sound arguments. I have been thus par- 
ticular to explain to you my position and motives, and it would be a 
sad, unnecessary, and dishonorable thing in any one of you to miscon- 
ceive or misrepresent me in this investigation. I will now proceed. 

Second affirmation — see Ezekiel xviii. 20 — " The son shall not 
bear the iniquity of the father." 

TAc contradiction — Exodus xx. 5 — " I am a jealous God, visitiDg 
the iniquity of the fathers upon the children," <fcc» 



Digitized 



by Google 



MAN'S TRANSITION STATE. ITS 

Third affirmation — ^Leviticus xix. 13 — ^**Thou shalt not defraud 
thy neighbor, nor rob him." 

The contradiction — Exodus iii. 21, 22 — ^** When ye go, ye shall 
not go empty ; borrow of your neighbors and guests — gold, silver, 
and raiment ; ye shall spoil the Egyptians." 

Fourth affirmation — see Genesis iii. 9, 10 ; also Exodus xix. 19— 
'^ Adam heard the voice of God in the garden," Ssc ^^ Moses spake 
and God answered him by a voice," <fec. ; and, in the thirty-third 
chapter, twenty-second and twenty-third verses of Exodus, it is 
affirmed that God has hands, and a face, and back. But observe— 

The contradiction — ^in fifth chapter of John, thirty-seventh versa 
— " Ye have neither heard his voice at any time, nor seen his 
shape." Again, in fourth chapter of John, twenty -fourth verse, it 
is said — ^' Grod is a spirit.*' And then — which makes the afimna- 
tion of Moses appear wholly contradictory — ^Luke says^ in his 
twenty-fourth chapter and thirty-ninth verse, " A spirit hath not 
flesh and bones." 

Fifth affirmation — see third chapter of Lamentations, thirty-third 
verse — ^in speaking of the Lord, it is said — " He doth not aiflict nor 
grieve the children of men willingly;'* and, in first ChronicleSi 
sixteenth chapter, forty-first verse, it is plainly affirmed — "Hii 
mercy endureth forever." But all this saying, about the Lord's 
unwillingness to afflict the children of men, is plainly contradicted 
in the Lord's command to Moses. In this you will find — 

The contradiction — see seventh chapter of Deuteronomy, second 
chapter, sixteenth verse — '^ Smite the nations ; utterly destroy them ; 
and show no mercy nor pity unto them." , In 1 Samuel, v. 9, it is 
said — ^'^He smote them with emerods, with a very great de- 
struction." And elsewhere it is recorded — ^^ He oast down great 
stones from heaven and killed them." See Joshua, tenth chapter^ 
eleventh verse — " Their infants shall be dashed in pieces, and their 
women shall be ripped up," <fec. Now, what oan be more saf ag^ 

16* 



Digitized 



by Google 



174 THE GREAT HARMONIA. 

and ungodly than these records of " the Lord^s doifigs'' ? Surety, 
the commonest sympathies of the human heart are &r more divine 
than the attributes of such a God as is here represented by one and 
all oi his alledged holy prophets. During our late war with 
Mexico, the most infuriated warrior did not even suggest such bar- 
barous cruelties as are described in this infiskllible revelation^ as sug- 
gested and performed by the Lord himself ! But see the — 

Sixth affirmation — ^to be found in thirtieth Psalm, fifkh verse — 
^ His anger endureth but a moment" The same author says else- 
where — ^ The Lord is gracious and full of compassion, slow to 
anger, and of great mercy." And Daniel says — ninth chapter, ninth 
verse — ^ To the Lord belong mercies and forgivenesBes, though we 
have rebelled against hioL" Now, I desire your strictest attention 
to this point : that the Lord is not ^ slow to anger,^ that he does 
not get over his anger in ^^ a moment,'* nor is he menafnl and ^^fnll 
of compassion ;" for, by reference to the sixth chapter of 1 Samuel, 
nineteenth verse, you will see that the Lord gives to the affirmation 
of David — 

The contradiction. In this chapter it is related that the Lord, 
for the simple act of looking into the ark, slew fifty thousand and 
seventy inhabitants. In the thirty-second chapter <rf Numbers, 
thirteenth verse, it is related that " His (the Lord's) anger was 
kindled ; and he made them wander in the vnldemess, (not for ^ a 
moment" which is the period that David sets to the duration of 
** his anger," but for) forty years, till all who had offended him 
were consumed;" and, in the twenty-fifth chapter of Numbers, 
fourth verse, it is related how " He (that is, the Lord,) commanded 
the heads of the people to be hung up against the sun, to turn 
away his fierce anger." Are these contradictions to be explained 
away by an ingenious and clerical reading of the text ? Can it be 
said that these inoonsistendes will not appear when the whole is 
read in its 9tupendous oonQectiona ? Can these ooutra4iction8 b9 



Digitized 



by Google 



MAN'S TRANSITION STATE. 175 

repudiated on the ground of " garbled extracts^' and misrepresenta- 
tion ? Can it be said that every part is so intimately connected 
and blended with every other part, that an adequate view of the 
whole is indispensable to a just estimate of the minor portions ? 
Nay ; this can not be said of a supernatural revelation. The parts 
must be just as distinct and in&llible as the whole. And further- 
more, let it be borne in mind, the quotations refer either to fact or 
to principle ; and the contexts are precisely to the same import and 
purpose. Hence, the affirmations and contradictions are opposed 
to each other, — feet for fact, and principle for principle, — and the 
plea of unfeiruess can not be brought to bear upon these plain 
propositions which are put into our minds by the very revelation in 
question. I will confess that these contradictions wiU seldom 
appear to him who reads the whole ; because there is not (me in 
five thousand persons possessed with the critical discrimination of 
mind which is required to detect the positive or relative absurdities 
in the system under consideration. 

Let me place one statement of feet in opposition to anotljier, and 
you will see my meaning. 

Seventh affirmatixm — see Genesis xxxii. 30, also Exodus xxxiii. 
9-11 — ^where it is said, " I have seen God fece to face," &c. " The 
Lord talked with Moses, and spake to him face to face, as a man 
speaketh to his fiiend." Now, this is a simple text — requiring no 
figurative or correspondential interpretation. It is plain English 
language, and every educated man can read it for himself. And 
now, let it be observed that — 

Ths contradiction is just as plain, and to the point, which is 
affirmed in the same book of the Old Testament. See Exodus, 
thirty -third chapter, twentieth and twenty-third verses — where it is 
said, in contradiction to Moses who affirms he saw God fece to face 
— "Thou canst not see my fece" — "no maa shall see me and 
live" — " my fece shall not be seen !" It is well to observe, in this 



Digitized 



by Google 



17« THE GREAT HARMONIA. 

oonnection, that no biblical logician or accepted scholar can make 
it appear that this is not a positive contradiction of fact — an hypo* 
thetical fact that God was seen by Moses '' face to face/' and the 
contradidional feet, that " no man" can see God's fece ** and live ;" 
and, in the mean time, it would not be just to pass over the affirma- 
tion of St. John, which contradicts Moses, that " God is a spirit," 
nor the still stronger affirmation of St Luke, that ^ a spirit hath not 
flesh and bones," which demonstrates the Mosaic record of seeing 
and conversing with Jehovah exceedingly apocryphal, and far, very 
fer from our conceptions of what an infallible relation should be. 
Having thus given you an illustration of what I mean by biblical 
contradictions in point of fact, — ^which is only one of twenty thou- 
sand errors which I could furnish you in case it was deemed neces- 
sary, — I will now give you an example of what I mean when I 
assert this so-called infalUble book to be also contradictory in point 
of prin<»ple. 

It will surely be conceded, that any thing which refers especially 
and explicitly to th« great attributes of Jehovah must of necessity 
be classed among the category of statements which are identical 
with principle. To illustrate my meaning : — ^Any thing which refers 
to historical occurrences — ^to the number of an army — ^to deeds of 
cruelty — ^to horrid massacres — ^to points of genealogical and chro- 
nological history, &c., are properly denominated " facts," and the 
correspondential contexts are termed " contradictional facts ;" but 
any thing which refers particularly to the divine character and attri- 
butes, or to certain laws which the Lord is alledged to have instituted 
for the unerring government of mankind, is to be classed among 
'* principles," and the contexts or manifestations of those attributes 
are to be denominated "contradictional principles." Now, in 
accordance with this definition, which the most erudite commen- 
tator will not undertake to repudiate, I will furnish you with a few 
contradictions in point of principle. See the — 



Digitized 



by Google 



MAN»S TRANSITION STATE. 177 

Eighth affirmation^ concerning the intrinsic disposition of Jehovah. 
Ezekiel says, 3n his eighteenth chapter and thirty-second verse, 
" The Lord has no pleasure in the death of him that dieth." But 
how positively does Joshua give to this amiable disposition on 
the part of " the Lord" a startling contradiction I Behold, for 
illustration — 

The contradiction in the tenth chapter of Joshua, twentieth verse ; 
where it is said — " The Lord hardened their hearts, that they might 
find no favor, and be utterly destroyed." Here you perceive, the 
holy prophet asserts that the Lord does take " pleasure in the death 
of him that dieth ;" because he " hardened their hearts" with the 
express design to keep them from the mental state which deserves 
" favor," thus the more perfectly to accomplish their " utter" de- 
struction ! But, for another illustration, see the — 

Ninth affirmation^ which refers to God in the exercise of his 
lenient disposition through his will or omnipotence. Thus, we read, 
in 1 Timothy, second chapter, fourth verse, that " He willeth that 
all men should come to the knowledge of the truth and be saved." 
But observe — 

The contradiction. In 2 Thessalonians, second chapter, eleventh 
and twelfth verses, it is distinctly and positively asserted that " Ho 
shall send them strong delusion, that they might believe a lie and 
be damned." Now, friends, how can you reconcile this contradic- 
tion with the admission of a divine and infallible revelation ? You 
can not evade this point honorably ; you can not honestly deride 
this proposition ; you can not refer me to Dr. Adam Clark's, or to 
McKnight's, CampbelFs, Scott's, or to any other biblical scholar's 
commentary for an explanation. You can not furnish a literal sig- 
nification of one passage and a spiritual interpretation of the other. 
For we have an English translation of an infallible " word," — ^the 
accepted nomenclature is exceeding simple and plain, — and all 
intelligent minds can read "the word" as well as Swedenborg, 



Digitized 



by Google 



178 THB GREAT HARMONIA. 

McKnight, or Clark can, and can also as easily dedde upon tbe con- 
sistency or rectitude of all biblical statements. Wbat position, then, 
are you to take, when you read a positive contradiction ? Timotby 
asserts that the Lord " willeth that all men should come to the 
knowledge of the truth and be saved ;" but does he " will*' all men 
to know the truth and be saved, when he announces his most posi- 
tive and settled determination, through the same book, that he will 
— ^yea, stronger than this, that he " shall — send them strong delu- 
sion," (that is, a positive psychological, irresistible influence,) " that 
they might believe a lie," and, consequently, have their damnation 
made positively certain by the same Lord who desires, and wills it, 
that all should know the Truth and be saved ? I know it is claimed 
that this is to be done, very generously and mercifully by the Lord, 
in order to test the soundness of those who think themselves already 
among " the elect ;" but this thought is so insulting to the good- 
ness, omniscience, and omnipotence of the Living G-od, that I stop 
not to descant upon a proposition so profoundly unreasonable and 
irreligious. 

But let me again ask you — " What position will you take when 
you read these positive contradictions in a volume which is venera- 
ted by you as the plenum of celestial and infallible Truth ?" Your 
reply is anticipated. You have accepted the foundation without a 
question ; your heart and your intellect believe in a perfect and in- 
finite God without consulting your infallible revelation ; but, when 
you do consult the household God, and read the doctrine, that God 
is not infinite nor perfect ; that he was seen locally ; that he fre- 
quently manifested anger and furious passion ; that he made his 
alledged prophets and apostles reveal contradictory things concern- 
ing facts and principles, — ^I say, when you consult these things, 
what do you think ? Most distinctly you confess, — " I do not un- 
derstand these supernatural mysteries — these surpassing arcana of 
the great triune God — but they must be true notwithstanding P 



Digitized 



by Google 



MAN'S TRANSITION STATE. 179 

That is to say, jou have sold yourself to an moomprehensible fidib, 
hence you suspect yourself — ^your reason, intuitions, instincts, soul ; 
and can say, with Professor Bush, that, "Believing so, I dare not con- 
fer with flesh and blood." If I have not anticipated your replies cor- 
rectly, or the actual foundations of your faith in the supernatural 
and miraculous, then I desire to be rectified in these particulars to 
the end that the human mind may be still better comprehended. 
A mind, which is thus believing in the infallibility of any revela- 
tion, is, most positively and unequivocally, psychologized by a reli- 
gious faith to begin with ; then he is psycho-sympathetically mag- 
netized by the thoughts of the author, or authors, of his faith ; so that 
he begins to imagine that his " heart,*' his " intellect," and the 
"central" intuitions of his soul are all "convinced" of a &ith 
which is " beyond the reach of the native faculties of man ;" and, 
then, in the exercise of his " best reason," he is in the transition 
state between misdirection and liberty, between bondage and free- 
dom, between using the eyes of his leader and the proper use of his 
own powers of discernment ! 

From the foregoing, let it not be inferred that I am creating a 
question as to Swedenborg's versatility of talent, his veracity, or spir^ 
itual illumination. The reality of his intercourse with the spiritual 
world I am not permitted to doubt. But the great and paramount 
question to be established in regard to Swedenborg, and in regard 
to every other champion or representative of supematuralism, is 
this : " Can there be any pure reasoning upon a supernatural or 
irrational basis ?" If there can not be, then we are compelled to 
account psychologically, or upon ontological principles, for this 
universal fellacy or faith among mankind. To give this expla- 
nation, the case of Baron Swedenborg was selected as the best 
modem type or example of supematuralistic faith, accompanied by 
the semblance of philosophical reasoning. And Professor Bush was 
chosen also as an illustration of the Transitum State, in which the 



Digitized 



by Google 



180 THE GREAT HARMONIA. 

mind is neither so free, nor so able to reason, as when the individual 
is in the more advanced conditions, hereafter to be considered. The 
supernatural sjrstem of faith must be analyzed. And who among 
you can say, but that Swedenborg's mission is not so indissolubly 
connected with the spiritual or mystical coming of the Lord, as 
with the great question of naturalism and supematuralism, which 
seems to press this Age for a thorough and perfect solution ? It is 
c>ming to be seen that social improvement depends very much 
upon a rational verdict. 

Friends, there is a new philosophy in the world ! There is a 
new covenant of Man with Reason ! It is not the resurrection of 
an old scheme, bom in Greece and laid to sleep in the lap of Rome, 
and now exhumed under a new title and differently recommended. 
Nay ; but it is a stupendous development of God's Truth through 
the ten thousand avenues of Nature and humanity, — ^a deep, strong, 
heavenly strain of music which is yet destined to lead human souls 
into dependent groups around one common center of harmonious 
sympathy. There is a new-bom thought on the altar of the human 
heart — a toleration, and genial goodness, breathing like the warmth 
of a universal spring over the tender buds and unfolding sen- 
sibilities of man's immortal soul ! 



Digitized 



by Google 



LECTURE XY. 

THE TRANSITION STATE OF. MIND, A8 DEYe'lOPED 
AMONO RELIGIOUS CHIEFTAINS. 

Those who heard the discourse on last Sabbath eveDing, will 
doubtless remember the presentation of certain passages of the 
Primitive History, which were positively contradictory in them- 
selves, both in point of letter and internal signification. And there 
were two conclusions, legitimately developed from the premises, 
which were frequently urged upon your attention ; first, that there 
can not possibly be any pure reasoning upon an admitted basis of 
supernaturalism ; in other words, upon a foundation, which is lost 
in the dark depths of incomprehensibility ; second, that the con- 
tradictions referred to, — which were exceedingly weak and un- 
fordble when compared with many others contained in the same 
book, — demonstrate that those* accounts originated solely and 
entirely with human beings. 

These positions are very distinct and easily comprehended. But 
the question is — Are they true ? This interrogation was maiuly 
answered in the preceding lecture ; wherein it was shown, that he 
who takes for granted the professions of any religious chieftain, that 
he is a particular favorite of the Most High, and especially called to 
reveal infallible doctrines, has virtually resigned his mind to the 
government of another. Therefore, that he who placed himself in 
such a position had trammeled his own soul, and chained his reason 
to a theological system, and hence was free to exercise his under- 
standiug only within certain well-defined limitations. And it was 
further showu, that an in^Eillible revelation must not contain con- 

16 



Digitized 



by Google 



18S THB GRSAT HARMONIA. 

tradictions, or inoonsistencies in paint of &ct or prindple ; but, in- 
asmuch as the system under investigation was proved to contain 
those evidences which demonstrated its fsJlacious and imperfect 
character, it was consequently concluded that the work is wholly 
and unqualifiedly referable to the operations of the human mind. 

This position is very comprehensive and essentially important. It 
throws a great responsibihty upon the source of my impressions, — 
which I am impressed to cheerfully acknowledge and accept, — be- 
cause, as you will very readily perceive, there is a stupendous amount 
of explanation demanded from me on all sides, and which I must 
be expected to furnish to those who conceive their Mth, in the 
miraculous and supernatural, mortally injured by the assertions 
made and positions taken. 

For example, I must explain to the Turks how Mohammed re- 
ceived asxd wrote lus religion, i. e., if I repudiate the doctrine that he 
was infallible and supematurally inspired ; the same explanation is 
demanded by Christians concerning the prophetical and other writ- 
ings of their so-called inM Hble penmen ; the same explanation is de- 
manded by the Shakers, who regard, most devoutly, the system of 
faith and social government which rests upon the Bible and upon 
the equally infEdlible allegations of their female leader ; the same 
explanation is demanded by the followers of Joseph Smith, who 
was esteemed as the express agent of " the Lord" in the revealment 
of an additional amount of infallible truth, beginning where the 
Bible leaves off, and continuing the narrations of supernatural his- 
tories and doctrines up to the present time — thus converting all 
past revelations into the Mormon system of fEuth ; and lastly, and 
more positively and peremptorily than all the othw sects, the fol- 
lowers of Swedenborg demand an explanation of his transcendental 
revelations and profound unfoldings of the literal, spiritual, and 
celestial senses or significations of the Word. 

But why do these different sects require these explanations ? 



Digitized 



by Google 



MAN'S TRANSITION STATE. 183 

Why do they clamor about a satisfiictory solution of the processes 
and operations of Isaiah's, David's, Mohammed's, Smith's, or Swe- 
denborg's mind, while these religious chieftains were engaged in the 
development of their so-called infellible revelations ? They demand 
these explanations, because they know comparatively nothing of the 
powers and psychological laws natural to the human mind. They 
have no insight into the principles which govern the soul. In a 
word, the followers of these several religious chieftains are reposing 
their heart's confidence upon the professions of their leaders, because 
they are ignorant of the mind's laws and hidden qualifications. In 
the commencement, a supernatural Mth is adopted ; and, then, the 
habit becoming permanently fixed in the mind, it is very easy to 
accept the subsequent relations of persons who recommend them- 
selves by claiming a relationship to «upernatural revelations and in- 
fluxes. That is to say, a mind that has never ventured to question 
the accounts of Moses, Joshua, or of Aaron, — ^that has not felt the 
first sensation of mental independence sufficient to interrogate the 
reliability of the professions and testimonies of the religious char- 
acters and chieftains of antiquity, — such a mind, is all prepared to 
believe the analogous professions of Mohammed, Smith, or Sweden- 
borg. These characters simply claim for themselves what Moses 
and Joshua claimed — viz. : to have been particular favorites of the 
Lord — ^to have seen, and walked, and conversed with him, and to 
have been the divinely appointed vessels for the revealment of in- 
fallible truth. And the mind that can accept the professions of onia 
as true, can as easily receive the claims of the other. Because, 
from the moment you adopt, without an analytical investigation, 
the belief that a human being, constituted of flesh and blood as we 
are, and subject to all the frailties and imperfections consequent 
upon such a material constitution, can bring forth infallible truth, 
you open the flood-gates of innumerable absurdities, and expose 
your souls and understandings to the vagaries of sympathetic minds, 



Digitized 



by Google 



184 THE GREAT HARMONIA. 

and abo to the impositions of ambitiouB and designing men. Now 
I am impressed to say that, lie who understands the constitution 
of the human mind, and has a general comprehension of the prin- 
cipal laws which control the mental organization, could never be 
psychologized into the erroneous belief that the Lord selects certain 
individuals as the agents of an infallible and supernatural revelation. 

But the sects demand an explanation of the causes and motives 
which actuated their chieftains to proclsum to the world such 
astounding professions. Again, let me remind you that no person, 
or follower of these respective leaders, would feel the need of any 
such explanation if his mind was familiar with its own laws and 
hidden qualifications ; hence I attribute any such personal need to 
personal ignorance. If man comprehended man, then all the phe- 
nomena natural to prophetic and exalted minds could receive an 
easy and exceedingly simple solution. But as it is — the human 
mind is po manifestly ignorant of its own intrinsic constitution and 
principles — ^that, when I shall famish the plain and philosophical 
explanation to those who clamor most for it, it will be seen that 
they do not at all comprehend it, and hence a continuation of their 
thoughts in the channels of supematuralism and miracle will be 
just as certain as it was prior to the psychological solutions which 
I may offer. 

What an inconsistency is this! for minds to believe in the mere 
professions of their religious chieftains — and believe in much that is 
profoundly absurd and incomprehensible — ^while, in fact, they do not 
know scarcely any thing of the beginning principles of knowledge, 
which are based upon the constitution of Nature and the laws of Mind. 
When I assert that these followers are ignorant of psychological 
principles, I am aware that I run the risk of provoking from them 
a superdlious smile, on the supposition that the deep foundations 
of their feith are utterly misunderstood and misrepresented. But 
of their ignorance the world will most certainly be convinced ; not 



Digitized 



by Google 



MAN»S TRANSITION STATE. 165 

BO nmcli by any thing which I may write, but, inevitably, by the 
progressive development of intuition, reason, and science. It will 
be ultimately seen that no religious chieftain ever held converse 
with ^ the Lord," or revealed infallible truth ; but the laws of psy- 
chological science will shed a new and simple light upon the 
structure and functions of the human mind, at the expense of much 
unhealthy reverence and mental slavery that now retard the higher 
progressions of man. 

In accordance with my impressions, I now proceed to affirm that 
all religious chieftains known to the world — ^Moses, Isaiah, Paul, 
Mohammed, Zoroaster, Smith, Swedenborg — were all, more or less, 
in what I term a transition state of mind, which is midway, or in- 
termediate, between mental slavery and liberty, — or, rather, a state 
in which the soul is strongly sympathetic with hereditary im- 
pressions, with educational convictions, and with prevailing forms 
of belief, while, almost at the same time, the mind exhibits a kind 
of consistency and independence of thought in proportion to the 
preponderance of the orderly faculties in the mental structure. 

In this place let me say, that, by classing Moses with Mohammed, 
and Joseph Smith with Baron Swedenborg, no disrespect is intended 
to either party. I am made conscious of a vast difference between 
these religious chieftains in point of the purity of their respective char- 
acters and in the comprehensiveness of their genius. Of this I may 
hereafter speak. But when Christians claim for Moses, Turks for 
Mohammed, Mormons for Smith, and the New Churchmen for Swe- 
denborg, that their favorite prophet was divinely inspired and 
supematurally endowed to reveal inMlible truths, then it is not I 
who allude to them in connections which may be esteemed by their 
followers as dishonorable. Nay ; but they stand before the world 
just as I have classed them. The professions of Mohammed are just 
as worthy of a candid investigation'as the corresponding professions 
of Moses ; so, likewise, I esteem the high and incomprehensible 

16* 



Digitized 



by Google 



186 THE GREAT HARMONIA. 

cbdms of Swedenborg as much deserving of our candid attention as 
the analogous presumptions and assumptions of Joseph Smith. Yet, 
in ail this, I make a vast difference between these characters, their 
relative developments of truth, and their pedantic claims to in^Eilli- 
bihty. In the matter of professing to be the agents and selected 
messengers of God to man, these religious chieftains place them- 
selves on the same identical platform. In this respect, one is de- 
serving of just as much honor and investigation as the other ; and 
no more on the score of hypothetical conscientious endearments or 
educational predilections. 

Without further preliminary remark, I proceed to consider the 
psychological phenomena which characterized the state of Em- 
manuel Swedenborg ; not, however, with any intention of consider- 
ing the quality or quantity of the truths which he is supposed to 
have perceived, comprehended, and written, but with the already 
avowed design of furnishing a philosophical solution of a state of 
mind which could entertain a belief that the Lord gave it the power 
of revealing ideas, which are very improperly alledged to be entirely 
above the reach of the native faculties of man. 

Let us commence with Swedenborg's own affirmation. He says 
— ^in a letter to Dr. Detinger — " I can sacredly and solemnly de- 
clare, that the Lord Himself has been seen of me, and that he has 
sent me to do what I do, and for such purpose has opened the in- 
terior part of my soul, which is my spirit, so that I can see what is 
in the spiritual world, and those that are therein ; and this privi- 
lege has now been continued to me for twenty-two years." Now, 
this is a wonderful belief — a wondrous profession for one* human 
being to make before a world of individuals constituted like himself! 
Again, I solicit the candid attention of Christians to this point, and 
to all the points which will be discussed in the progress of the 
present explanation; because the whole case is a fine mirror in 



Digitized 



by Google 



MAN'S TRANSITION STATE. 187 

which they can yiew themselves most accurately and comprehen- 
sively. The claims of Swedenborg are no less wonderful, miracu- 
lous, or supernatural — perhaps, no less unreasonable and supersti- 
tious — than those claims set up by all the accepted prophets and 
seers of Christendom. Think of this declaration ! A human being, 
constituted just as you are — under the absolute necessity of eating, 
sleeping, taking out-door exercise, and of submitting to all the men- 
tal and organic laws of mundane life — declaring, and that, too, most 
sacredly and solemnly, that he had seen the Lord and that his in- 
terior nature had been opened by the Lord in a supernatural man- 
ner ! This is surely a most startling and miraculous, but not a 
novel, declaration for one individual to make before the world. It 
is not novel, because it is the uniform and invariable assumption or 
profession of every religious leader and chieftain that ever stood 
before mankind. 

To prevent misunderstanding, let me again define my position in 
the premises. I do not object to, nor am I impressed to undertake to 
controvert, the statement of Swedenborg that he had seen into the 
Spiritual World ; for this power, as I have before said, is the constitu- 
tional or natural inheritance of every individual member of the hu- 
man race, and hence is not a supernatural exercise of the inward 
spirit. But what I am deeply moved to consider as unsound and fal- 
lacious, is, his profession that the " privilege" of seeing into the spir- 
itual world was granted to him for many years by the Lord himself. 
You will observe the position assumed. It is that Swedenborg's psy- 
chological condition wcls not a natural and consequent result of 
certain physical harmonies and mental sensibilities on his part, but a 
supernatural operation performed upon his most interior being by 
the particular manipulations of the Lord of heaven ! This is his own 
solemn profession. In his letter to the king, he says — " The Lord 
our Savior manifested himself to me in a sensible personal ap- 
pearance, and commanded me to write what has abeady been 



Digitized 



by Google 



188 THE GREAT HARMOKIA. 

done; and was afterward graciously pleased to endow me with the 
privilege of conversing with spirits and angels. It is not in mj 
power to place others in the same state in which Ood has placed 
me. , * * * This knowledge is given to me from our Savior, 
not for any particular merit of mine, but for the great concern of all 
Christians* salvation and happiness." Now this is a solemn decla- 
ration ; and the ground taken is substantially identical with that 
assumed by all religious chieftains in all ages of the world among 
all nations. 

This position is iatal to all efforts to personal progression on the 
part of the unprivileged classes of mankind. It would be presump- 
tion for a plebeian character to assert that the Lord had most gra- 
ciously pleased to grant to him the " privilege" of conversing with 
spirits and angels. Yea, verily! But let a nobleman — a finely 
educated and esteemed patrician — set up a claim to heavenly privi- 
leges on the score of an embassador admitted to the courts of a 
celestial aristocracy, and he is very likely to be believed in after 
years by those who are already well prepared for it, with a strong 
faith in the absolutely supernatural and miraculous. 

If Swedenborg had confessed, what he discovered a few years 
prior to his decease, that he was not wholly infallible, then his fol- 
lowers would not so readily take his theological system as the foun- 
dation of a bold, aristocratic sectarianism. But without impeach- 
ing the honesty of this chieftain, I may here assert, what I know to 
be true, that he felt consciously impressed that the foundation of 
his system, and the principal minutiae of his propositions and con- 
clusions, were reliable, and therefore felt convinced, that^ although 
there were defects which demonstrated his disclosures to be essen- 
tially human in their derivation ; nevertheless he had devoted his 
life to the exposition of a good cause, and thence derived his self- 
justification to secrecy as to the import of his subsequent discov- 
eries. It would be rather humiliating to a patrician mind to confesa 



Digitized 



by Google 



MAN'S TRANSITION STATE. 189 

himself mistaken for nearly a whole life-time. The uniform modesty 
unostentatious demeanor of this talented Swede — the total absence 
of any show of pride of position or claim to merit — has much to do 
in recommending his professions to the intellects and hearts of many 
Christians. This certainly is an attraction in any human being. 
But it is precisely what all Christians try to exhibit before the Lord 
in order to receive his favor. In plain language, this is a species 
of theological merchandise — an aflfected show of deserving nothing 
for the express purpose of obtaining great spiritual riches from the 
Giver of grace to the unmeritorious heart. Now, all that can be 
claimed for Swedenborg on the score of his uniform humility is this 
— he had in his own mind the means of self justification, the nature 
of which he never disclosed to the world. 

When a giant is caressed he looks as mild as the morning and 
gentle as the playful child, but urge him to combat and his form 
will ascend like a colossus and his gigantic arm will swell with a 
mighty strength. So with Swedenborg, when considered in relation 
to his supernatural claims. When viewed adoringly, he says to 
you in substance — " Do not believe me simply because I have seen 
Heaven and Hell — have discoursed with angels — and been admit- 
ted to the precincts of the Divine Presence. But believe me be- 
cause I tell you what your intuitions vrill tell you, if you will calmly 
listen to their voice. In your soul you will see the principles which, 
from their very nature, must result in just such eternal actualities 
as I disclose to you." Now, this amiable disposition, on the part 
of a moral or theological giant, who knows he has you in his power, 
may be deemed highly attractive to some minds. But let us see 
whether he will remain thus passive and beautifully unpresuming, 
when his testimony is questioned. Suppose, after consulting my 
soul and nature, I should say to him — " I can not believe in your 
professions respecting the 'favors' — * grants* — * privileges,' &c., 
which you affirm to have obtained from the Lord. I can and do be- 



Digitized 



by Google 



IW THB GBEAT HAEMONIA. 

liefve tbat yon occasionally saw into the spiritual worid — ^tihat yoa 
fiometimes beheld, and conversed with, spirits and angels ; bnt I do 
not beheve that you, or any other being that ever breathed on 
earth, was instructed by ^the Lord* Mmself to utter infallible 
truths to mankind.'' What, think you, would this unassuming giant 
say in reply ? He would not rise in his strength immediately, but 
he would, with his mind swelling with a reviving conception of his 
certain infallibility, reply most positively in this manner, (as he did 
in his letter to the king,) — " K any doubt shall remain, I am ready 
to testify, with the most solemn oath that can be offered in this 
matter, that I have said nothing but essential and real truth without 
any admixture of deception " Ponder this for a moment. An un- 
assuming man 1 Declaring that he had wrote nearly thirty years 
nothing but the truth — ^no error, no imperfection, no mistakes. 
Now, what am I to say ? I have said that I do not believe in his 
supernatural ecstacies of mind, nor in his infallibiHty. Bnt what can 
I say, admitting his honesty, when he is ready tc take the ^ most 
solemn oath" that he had wrote " nothiog but essential and real 
truth" for several years ? Does he still remain the same unassum- 
ing man ? Does he still very modestly counsel me to consult my 
intuitions and my highest reason, and let them decide ? If he did, 
it would be an unparalleled example of modesty and meekness in 
the theological annals of the world. Moses, Joshua, Isaiah, Paul, 
St John, Buddha, Mohammed, Roman priests, and Joseph Smith, 
might each and all have learned a valuable lesson in the method 
of a gracious and genial humility, with the vast back-ground of a 
settled conviction that they were infdlible teachers instructed by the 
Lord himself. What majesty there would be in such meekness ! 
What a mighty giant might live beneath the tender deportment of 
the playful child! But how disappointed am I in this! Every 
religious chieftain professes to be God-favored — God-privileged — 
God-appointed I You may very carefully question your intuitions 



Digitized 



by Google 



MAN'S TBAKSITION STATE. I«l 

and oonscioiieniefls whether Moeee, or Jesus, or John, or Mohammed, 
or Luther, or Calvin, or Swedenbo^, or whether any other religious 
leader, did or did not reveal the unallojed truth, aooording to the 
Lord's particular appointment ; you m^ question just so long as your 
consciousness harmonizes with wh^ they teach, — but when you leel 
to disagree with them. What then ? The answer is plain. Do you 
question their honesty ? Not at all. Very well : on this admission 
these religious Generals erect a " most solemn oath" that they have 
uttered nothing but perfect and in&llible truth by divine appointment 
and permission. Now what can you say ? Are you free to reason 
upon a supernatural basis ? Are you free to be led '^ rationally and in 
freedom'* in matters pertaining to religious systems of fedth ? Are 
you in a condition to exercise man's highest prerogative, in deciding 
upon the intrinsic truth of a miraculously delivered revelation — viz., 
your reason-principle ? Swedenboi^ is exceedingly mild and affable 
to your intuition and consciousness until they remonstrate against 
something of his asserted claims, — But what then? Why, he 
sacredly and solemnly declares ^^ that the Lord himself has been 
seen of me, and that He has sent me to do what I do ;" and this 
declaration is made not less than twelve hundred times, here and 
there, throughout the entire mass of his theological works ; which are 
so repetitious with regard to their contents that, without the least 
disrespect to his genius, it may be truthfhlly said that he renounced 
all interest in the world of literature about him, and derived his 
mental subsistence and enjoyments wholly from the vitals of his 
own religious cogitations. 

Again I say, there can be no pure reasoning upon a supernatural 
basis. The admission into your mind, that Moses or Mohammed, 
Smith or Swedenborg, were divinely and miraculously inspired of 
God — ^that they were honest, and rendered in£sdlible by the especial 
manipulations and psychological operations of the Lord — ^is an ad- 
mission which cripples your abilities to stand on your own internal 



Digitized 



by Google 



192 THE GREAT HARMONIA. 

prerogatiyes, and renders your attempts at reasoning as palpably 
trivial as the efforts of a lame man who would walk without his 
crutch and other dependencies to which he has become accustomed. 
But how shall I proceed to ^nvince an ignorant man that he is not 
wise ? How shall I prove to the believer in supernatural revela- 
tions and personages, that he does not reason analytically ? How 
shall I open the eyes of the morally blind, and cause the spiritually 
lame to stand up before their God, on their own feet, and walk 
uprightly in enlightenment ? Most willingly I confess that these 
things can not be instantly performed ; for all changes depend upon 
time and the £Eivorable operation of surrounding drcumstances. In 
this way all the so-called miracles were accomplished. Hence I act 
understandingly. In the ultimate extermination of all unhealthy 
superstition I can not be disappointed. It is just as inevitable as 
the disappearance of catamounts, wolves, snakes, and lizards before 
the steady march of civilization. Hence individuals — and I among 
the number — can only shed all the light they possess on the sur- 
rounding darkness. If there be a moral wilderness to overcome ; if 
there be theological wolves and bears to hunt ; if there be unwhole- 
some marshes to discover and purify in the great territories of the 
religious world ; most certain am I, that it is the duty of every man, 
who is not intellectually blind and spiritually lame — ^those who can 
see for themselves and walk on their own feet — ^to turn out upon 
harmonial principles, to set about the high calling of making the 
wilderness to blossom as the rose ! 

But coidd I persuade a fixed Jew, a Lutheran, a Calvinist, a 
Shaker, a Mormon, or a Swedenborgian, that he is not altogether 
reasonable, — ^that he is not working in the best field and in the 
very best possible manner ? Nay ; fer, very fiar from it ! In view- 
ing Swedenborg as the type of all religious chieftains or teachers of 
infiBdlible doctrines, and his followers as the most perfect repre- 
sentatives of all sectarians who lay high claims to the profoundest 



Digitized 



by Google 



MAK'S TRAKSITIOK STATE. IM 

raasomng, I am but doing what the entire case mo&t dwtindly 
suggests to the mind. Now I do not hesitate to affirm that the 
keenest intellects and purest hearts among the receivers of ^' The 
doctrines of the New Ohnrch," are n§t the logicians and analytical 
tldnkers they are occasionally apprehended to be. True, they are 
exempt from the ordinary forms of enthusiasm, and they do not in- 
dulge as a general thing in common sophistries in the amplication 
of their superfidal and arbitrary science of correspondences ; simply 
because any mind that calmly submits to be psychologized and to 
be rendered psycho-sympathetic by reading the heavy statements 
and innumerable repetitions of this self-proclaimed prophet, is cer- 
tainly in no danger of ever becoming conspicuously enthusiastic. 
To i^event any misunderstanding, I am here impressed to say, that 
Swedenborg is to be regarded as the author of many truthful re- 
vealmenta. On an examination of his various writings, you will 
find many historical, sdentific, philosophical, metaphysical^ and 
apiritual truths, whidi place this writer far up in the gallery of 
lofty geniuses that have, now and then, bloomed in the broad fields 
of humanity, like Century Plants, — ^but so occasionally, that the 
adoring world can not forbear the bestowment of the supposed 
honor of deification. 

Notwithstanding Swedenborg proclaims that he is Qod-sent 
about twelve hundred times, and makes a most sacred and solemn 
oath that he has revealed ^' nothing but essential and real truth ;" 
yet his followers say — " that the question must be first of all de- 
termined, whether Swedenborg was in truth made the subject of 
supernatural revelations." Now here is a show — ^yea, merely a 
display — of reasoning, at the expense of calling into question the 
honesty of their prophet's constantly repeated attestations I He 
says '^ the Lord himself" held him in perpetual relationship to good- 
ness and truth, and enabled him to do all that he performed. The 
same claim is set up by Moses, and all religious chieftains before 

17 



Digitized 



by Google 



194 THE GREAT HARMONIA. 

and sinoe his generation ; and what is the follower to say ? The 
profeaeions of the chiefUdn must be regarded as reliable, or else yon 
call in question his moral diaracter. From this, all disciples in- 
variably shrink ; and hence there is an end to all pure and sound 
reasoning concerning the foundations of their £uth. For if I should 
affirm, which I most distinctly do, that Swedenborg was not super- 
naturally inspired to reveal infallible truths, then his disdples would 
peremptorily demand from me an answer to these interrogatories : — 
" Do you, sir, doubt the honesty of Emmanuel Swedenborg ? Can 
you account for the profound and stupendous disclosures of this 
author, without admitting that he was, according to his own oft-re- 
peated affirmation, instructed to do all he did by the Lord Him- 
self ?*' I answer that I can ; and I shall appeal to the principles 
of psychological science for an adequate solution of his case. '* The 
receivers of his doctrines," says a talented disciple, ^ confidently 
affirm, that a fair and candid survey of the psychological evidence 
in the case is decisive of the hct of a supernatural illumination.'' 
That is to say, Swedenborg was vastly superior to other members 
of humanity, and his condition was above ^Nature y hence it was 
supernatural ! Now I am deeply impressed with this thought, that 
the himian mind can get at a great quantity of real truth by simple 
processes — ^by honest-heartedness, by observation of Nature, by in- 
tuition, and Reason. Therefore I am willing to adopt the assertion, . 
that " it is possible for the mind, when conducted thither by appro- 
priate evidence, to rest in the absolute assurance of truth on certain 
great pomts of our psychological being." And Swedenborg per- 
petually refers the reader to the facts of sdence, to consdousness, to 
Reason, to goodness and truth, in order to sustain and verify his 
multitudinous positions. But suppose some of his positions do not 
harmonize with the facts referred to — ^What then ? No matter ; 
you have no alternative, nothing to debate and decide. For there 
stands the " most solemn oath" of a man whose moral character is 



Digitized 



by Google 



MAK'S TRANSITION STATE. 195 

unimpeachable, that he has been " instructed by the Lord Him- 
self" and has revealed '^ nothing but essential and real truth 
without any mixture of error." Thus, your * position is easily de- 
fined. You must do one of two things : either reject his claim to in- 
fallibility, and then use your Reason in studpng the works of a lofty 
and rare genius ; or, reject your reason, and accept his claims to in- 
fallibility, and henceforth set bounds to your own sphere of 
thought and progress. There are no alternatives in this case; 
the same may be said of all who pretend to rank themselves among 
the believers in miraculous and supernatural things. 

I have sjdd that I can explain Swedenborg's psychological con- 
dition, and the origin of his disclosures, without impeaching his 
honesty or accepting his perpetually urged claim to a supernatural 
illumination of mind. This I will do in my next discourse, accord- 
ing to my impressions. 

But as a preface to this solution, let me remind you that Truth 
is always simple ; whilst Error is compound and generally incom- 
prehensible. A wonderful matter, if it be a truth, is always found 
to rest upon a very simple and plain foundation. It is only error 
which hath its foundations in darkness, and turrets clothed in black 
and gloomy clouds. While mankind are heterogeneous, so will be 
their explanations. The undeveloped or unbalanced brain generates a 
corresponding mind, and then the latter, in its manifold operations, 
indicates the actual condition of the individual. Hence men and ages 
are quite analogous. Discord begets discord ; although it often pro- 
motes and suggests harmony. As men become enlightened, their 
thoughts assume simplicity. The countless pagan gods or mytho- 
logic deities are but the embodiments of ignorance and forms of ima- 
ginations. PjTthagoras was more progressed than the pagan priests, 
and hence was less complicated in his. impressions and philosophy 
of nature. Enlightenment destroys mystery and complicity ; and 
opens the door to grandeur, resting upon simplicity. Men will 



Digitized 



by Google 



196 THE GREAT HARMONIA. 

more and more lose sight <^ the superhatural or unnatural as their 
perceptions of truth become enlarged by experience and spiritually 
illuminated. And it comes to me as a prophecy, based upon the 
immutable laws of progression and knowledge, that all Truth mil 
ultimately be seen as a unit— or, that one grand principle will 
be found to constitute the Alpha and Omega — the " All in All" — 
of the material and spiritual universe. If we follow Nature to 
her deepest recesses, and search &r and wide for the principles 
whereby she conducts her stupendous operations, we shall discover 
in the end, that a few — ^a very few — simple truths lie at the fi>unda- 
tion of all her vast developments. You may rest perfectiy assured^ 
that, when you get a compHcated explanation oi any thing, you 
have not got the entire truth. The experience of the entire world 
18, that ail certainly discovered truth is exceedingly simple in its 
nature, and so easily comprehended, that even he who runs may 
read it. On this beautiful principle of simplicity, every thing is 
made and existing. The pulsations of the human heart occur on 
Ihat principle whereby planets are made to roll in the broad expanse 
of the immeasurable infinitude I 



Digitized 



by Google 



LECTURE XVI. 

CONTINUATION OP TRANSITIONAL MANIFESTATIONS 
AMONG RELIGIOUS CHIEFTAINS. 

It will be remembered, that, the subject of the last lecture was 
particularly concerning the claims to infallibility which are set up 
by all religious chieftains, known to either the heathen or Christian 
world. And as a very feithful type of this class of peculiarities, 
common to the characters under consideration, I was impressed to 
select the case of Emmanuel Swedenborg, the very talented Swedish 
philosopher and psychological theolc^an. 

A portion of the last discourse was also especially devoted to the 
consideration of the fact, that there can not be any pure analytical 
reasoning upon an admitted basis of supernatural inspiration. Be- 
cause, by admitting the honesty of the minds who profess to be the 
subjects of such inspiration, you are either compelled to reject your 
reason and accept their professions as truth, or you must fiimish a 
clear and consistent explanation of the problems presented. In ac- 
cordance with my impressions, I will give you my solution of Swe- 
denborg's psychological state in this lecture ; and the same explana- 
tion will apply very generally to all honest religious chiefEains that 
ever appeared on the stage of the world's vast theater. It is, how- 
ever, deemed necessary to first show you how unreliable all human 
testimony is, particularly when taken in connection with professions to 
supernatural illumination of mind. In this I do not mean to repu- 
diate the validity of htmian testimony and experience in the aggre- 
gate ; for in this respect I esteem them exceedingly valuable as the 
foundation of much confidence and healthy inference * but I simply 

17* 



Digitized 



by Google 



198 THE GREAT HARMONIA. 

call in question the soundness of hunum testimony when it is i 
dated with any thing which pertains to the miraculous or super- 
natural. 

Allow me to solicit your attention to this point or peculiarity 
among all receivers of an inMible teacher : I allude to the powerful 
effort which is made to connect him with something wonderful and 
essentially divine — to include him in a category of supernatural 
personages and arrangements. The consequence of which is, to cut 
off all proper or natural sj^npathetic connections between a religious 
loader and the heart of humanity ; thus to erect the chieftain into 
an object of prdbund reverence, as endowed with deific attributes 
and supernatural characteristics. Or if a connection is at all al- 
lowed to exist, it is based upon some divine and incomprehensible 
affinity with man by the mere wearing of a human body. Thus 
the Jews venture to regard Moses as a human being on the ground 
that he possessed many things in common with other men. And 
so it is every where, among all terrestrial inhabitants. Every reli- 
gious leader and teacher is esteemed as a little lower than the gods 
— ^he must be a Gk>d manifested in the flesh, not upon any philo- 
sophical principle of universal incarnation whereby all visible things 
are physical embodiments of divine elements and essences, as, hr 
example, minerals of Motion, vegetables of life, animals of Sensa- 
tion, and man of Intelligence ; not so ; but he must be a link in a 
supernatural and incomprehensible chain of celestial designs, and 
hence above nearly every thing which is human and consistent with 
mankind's current experience. This is the error of the world — the 
mistake of ignorant and credulous men. As I have said, such an 
error as that of deification is invariably committed by those whose. 
niinds are all prepared for miraculous disclosures by a strong and 
undisturbed fiEdth in the unqualifiedly supernatural and mysterious. 

Christians are generally exempt from this charge, because the 
TXioat enlightened among them, who pass for good sQun4 orth<>dox 



Digitized 



by Google 



MA\N'S TRANSITION STATE. 199 

believers, are the yeriest skeptiofi in all spiiittial tbisge. Hhej bave 
no light upon psychological subjects ; no accepted theories concern- 
ing the state of the soul after death ; no priuciples of scientific in- 
quiry and analysis ; no distinct and healthy views of the spiritual 
world ; or any decided £aith in the substantial existence and growth 
of the soul subsequent to its emergement from this life into another 
sphere of beii^g. But those among Christains who are not much 
cn%htened, — ^who are ignorant in the main, — believe most de- 
voutly all which the other class merely profess to inculcate as reli- 
gious truths. Hence I make a vast distinction between the teadiers 
and the receivers of popular theology. But there is no such differ- 
ence between the behevers of Swedenborg and those who employ 
their talents in the promulgation of his theological system. They 
are, like the furst apostles of Christianity, perfectly united in the 
main points of fedth. And they, one and all, concentrate their 
efforts to supematuralize their leader and identify him with a train 
of heavenly designs and miraculously endowed personages. 

With the express design of recommending the high claims of 
Swedenborg to the Christian world. Professor Bush commences, 
in his usually vigorous and logical manner, to examine the prophe- 
cies of the Old Testament — of Daniel especially, — and succeeds ad- 
mirably in showing that the second coming of Christ, in spirit, oc- 
curred about the time when Swedenborg arose in his prophetical 
dbaracter. Thus he begins, logically and biblically,' to elevate the 
developments of his chiefi;ain into the sphere of the holy, deified, 
and supernatural ; hence also the medium himself to a corres- 
ponding plane of reverence. ^ We have seen," says this talented 
disciple, ^^ that the grand reason alledged by Swedenborg as justify- 
ing his mission is, that the sublime event of the second coming of 
Christ was at that time in a special m umer ushered in, and that he 
(Swedenborg) was raised up to be an accredited herald of the " New 
Jerusalem that cometh down from God out of heaven" — of which 



Digitized 



by Google 



Sm THE GREAT HARMONIA. 

he was to be the divinely authorized expounder. That is, Sweden- 
borg takes his " most solemn oath" that he is a divinely appointed 
and in&llible messenger of God ; and then this talented disciple 
brings his powers of bi]l>lical critidism and of prophetical interpreta- 
tion to bear upon the Christian world, and demonstrates, — that is, 
if you will simply admit the premises, — ^that his prophet is predsely 
and scripturally what the latter so frequently alledges on his own 
behalf. It is claimed by Swedenborg that Christ had his second 
coming at the end of the year 1260, when the Boman empire 
b^an to sicken and waste, away. This second coming was alto- 
gether quiet and unobserved by the world — ^it was spiritual 
Hence this invisible circumstance would have most probably passed 
by entirely unnoticed had not Swedenborg made his appearance. 
Hereon he erected for himself a mission, and presumptively iden- 
tified himself with one of the most celestial and august dispensa- 
tions that could possibly enter the sensorium of the most ambitious 
reli^ous chieftain. 

And on these grounds Professor Bush enters upon his biblical 
criticisms — displays an amount of moral and intellectual attainment 
in oriental knowledge which Christians would do well to regard — 
and beautifully paves the way for the acceptation of Swedenborg's 
revealments, by proving that they are as reliable, supernatural, and 
infallible as the utterances of any personage connected with the ^ 
Old or New Testament. And I confess that I fully believe the last 
idea to be truth ; indeed I regard Swedenborg as a great improve- 
ment on all prior religious chieftains in the matter of talent, truth, 
comprehensiveness, beauty of conception, and harmony of state- 
ments. But Professor Bush's position is vastly different. He 
aocepte the professions of Swedenborg, and then makes the Bible 
prophecies to bend and sanction those claims ; and thus links his 
prophet with the high commissioned immortals of the skies. In 
clinching this opinion upon the mind oi the disciple, the Professor 



Digitized 



by Google 



MAN'S TBANSITION STATE. 9tl 

•'^ And if the second coming has ihiis stolen upon the world 
uaawares, we perceive nothing unreasonable in the idea, that its 
appointed harbinger may have come equally incognito, and that the 
Elias [Swedenborg] — ^the John the Baptist — of the new economy, 
may have ushered in the footsteps of his Lord, fiilfilhng his min- 
istry as a kind of " Vailed Prophet," shrouded in an obscurity which 
is destined ere long to break away, to be succeeded by a flood of 
oidkstial light that shall illuminate the earth." Now, how vastly 
superior is this theological case to any thing among what are called 
evangelical Christians! I think they would do well to educate 
themselves in it. But I quote it simply to show how prone all 
disciples are to deify their favorite chieftain ; at the same time to 
show how the receivers of Swedenborg accept his professions as 
worthy of all confidence, and, then, make out a biblical case of 
demonstration accordingly. 

But I have asserted that human ^' oaths" and testimony concern- 
ing things of a supernatural character are not at aU to enter into 
our faith, because they are not reliable. Without impeaching the 
honesty of any religious leader, however, who profeSses to miracu- 
lous inspiration, let me call your attention to the testimony of 
several chieftains known in common and sacred history. 

Let us begin with Zoroaster, the great Persian theological re- 
former ; who originated and gave rise to the doctrine of antagonistic 
deities — ^Arhiman, the evil god, and Ormudze, the god of good- 
ness. And it would be but just to say, that this author also origi- 
nated the popular doctrine of a physical resurrection and day of 
judgment, which is believed in Christendom as an important pail of 
the supernatural revealments of the Bible. Zoroaster professed to 
be inspired above his fellow-men by the mercy of the god of good- 
ness, whose name was Ormudge. And sublimely says, in the be- 
ginning of his bible — called the Zeuda Vesta — " Gratitude, great- 
ness, and glory be unto Him i The all-merciful, the ^all-beautiful, 



Digitized 



by Google 



S02 THE GREAT HARMONIA. 

the all-perfect I Who, in the plenitude of his unutterable goodness, 
has opened the deep wells of my being in which He hath poured, 
with a most merdfdl hand, the sweet perfumes of paradise and the 
holy oils of a knowledge, which exceeds my strength and that of 
any genii of the mountains, or that of any man or woman or brute, 
which hath a place any where in the dominioii of the All-mercifiil ! 
The inexorable decrees of the All-merciful could be known to his 
elohims (or dependent subordinates) only through me, the chosen 
servant of the All-beautiful and the All-perfect Glory, greatness, 
and gratitude be unto Him — ^the perfumer of my body and the 
giver of all the oils of knowledge unto me — ^the Controller of all 
good and the Great Enemy of the wicked genii of the darknesses." 

Such were the professions of the great Persian prince, Zoroaster, 
who lived and wrote before the beauty and intelligence of Greece 
were known, and long before there was any thing like the Bible 
which we deeply regard. Now what can you say to this ? Was 
Zoroaster honest in putting forth this claim to in&Ilible and bound- 
less knowledge ? Certainly ! Then why not accept him as a di- 
vinely appointed messenger of Truth ? 

For the present I will leave you to answer this question as best you 
can, and proceed to notice the professions of another religious chieftain. 

Moses set up a claim to miraculous inspiration, which he urges 
constantly in his writings, but in language hx less sublime than the 
professions of Zoroaster. By this inspiration he claimed to have 
written, or, rather I should say, it is claimed by his translators for 
him, that he wrote the Pentateuch, or first five books of the Primi- 
tive History. It is said in the fifth chapter of Amos and seventh 
verse, that " the Lord will do nothing, but he revealeth his secret 
unto his servants, the prophets." Now were Moses, Joshua, Aaron, 
and Amos perfectly honest in the presentation of their claims ? 
Most assuredly they were. Then, why not accept them as infallible 
teachers of Truth? 



Digitized 



by Google 



MAN'S TRANSITION STATE. 203 

Again, let us hear the professions of that religious chieftain known 
as Mohammed. He also claimed to be inspired of the Lord of 
Heaven, and hence his revealments are regarded, by those who be- 
lieve his declarations, as infallible, supernatural, and divine. It is 
even absolutely denied by Mohammedans that their Bible — the 
Koran — originated with their prophet. They look upon it, as Swe- 
denborg teaches his followers to regard those portions of the Word 
to which he fixed a spiritual and celestial sense, as of divine origin 
— ^not made by men ; but eternal and uncreated, originating in, and 
proceeding from, the very essence of truth as it is in Grod. But 
hear him describe his mission. In the second volume of his Bible, 
two hundred and eightieth page, he says — " In all soberness of 
mind and fervor of thought, Mohammed declares he was called by 
God to be his holy prophet. Verily, God sent him to be a witness 
of truth ; a bearer of good and merciful tidings ; a repudiator of 
threats ; an inviter of the faithful imto God ; to be unto the world 
a shining Light." Now, — as Professor Bush says concerning the 
correspondingly sober claims of Swedenborg, — " this certainly has 
the air of being uttered by an honest man, and especially when 
viewed by the side of what is said in the immediate connection," 
namely : " Unto Mohammed appeared the holy angel Gabriel, in all 
the seeming of the human form, and caused, in a wonderful manner, 
the uncreated Koran to descend on his heart ; and confirmed, by 
the merciful permission of God, all which was before revealed 
through Mohammed, his prophet, and gave many directlfljfl^ azid 
good tidings to the faithful.'* 

There is no sophomorical strain exhibited in this language ; no 
proclamation of an insane man ; no show of an immoral fabrica- 
tion ; no display of brain-sick reveries and rhapsodical expressions ; 
no evidences of delusion, imposture or fanaticism ; but it is cool, 
modest, straightforward. The lofty assumptions of the infallible 
Papacy — ^the gentle claims of Swedenborg — ^the oft repeated pro- 



Digitized 



by Google 



S04 THE aREAT HARMONIA. 

fessdon of Moses — and the more sublime declaration of Zoroaster 
— ^aU, are very simply and beautifully expressed, and set up, in 
the Koran. 

Do you believe that Mohammed was honest ? I certainly do. 
Why not, then, take him as an infallible teacher ? But the Turkish 
rehgion is objected to on the ground that it is bathed in blood, and 
that it is cruel and promulgated by threats and the sword, and thus 
proves its human origin 1 Who makes this objection to the Koran ? 
The Christian ! The old saying is here very applicable — " He who 
lives in a glass house should not throw stones." Upon a thorough 
interior examination of the contents of the Koran, I find nothing 
inferior to the Christian scheme of salvation and proselytism. In 
truth, the constitution and threats of the one resemble very closely 
the peculiarities of the other. I say this without any fear of a suc- 
cessful contradiction. -^ 

Let me refer you to a few parallelisms. In the Bible it is said — 
" He that believeth on the Son hath everlasting life ; he that be- 
lieveth not the Son, the wrath of God abideth on him.*' Again, 
" If ye believe not that I am he, ye shall die in your sins." Again, 
^^ He that believeth and is baptized shall be saved ; but he that be- 
lieveth not shall be damned." Now I desire you to observe that 
the Turkish religion is inculcated on identical grounds, with corres- 
ponding threats and penalties attached to its cardinal essentials. In 
the first part of the Koran, one hundred and sixth page and else- 
where, you will find the following language : " Verily, those who 
disbelieve our miracles and our wonderful signs, such will surely be 
cast among the unfaithful, to be broiled in the raging fires of hell ! 
They who disbelieve the chosen prophet of God, and heed not 
his tidings to the faithful, they shall be broiled in hell ; and as often 
as their skins shall be well burned, God will give them other skins 
in exchange, that so they may obtain the sharper torment and the 
more fearful agony." This is pure popular orthodoxy ; and it is 



Digitized 



by Google 



MAN'S TRANSITION STATE. 205 

taught in the Koran by a religious chieftain whose professions to 
divine inspiration are just as cool, simple, md unfanatical as the 
claims of any teacher known to the Christian world. 

See, for example, the exact correspondence between the claims of 
Daniel and those of Mohammed, respecting the inspiration derived 
from the angel Gabriel. In the ninth chapter of Daniel, twenty- 
first and twenty-second verses, it is said — " While I was speaking 
in prayer, the man Gabriel, whom I had seen in the vision, being 
caused to fly swiftly, touched me about the time of the evening ob- 
lation. And he informed me, and talked with me, and said, O 
Daniel, I am now come forth to give thee skill and understand- 
ing." But Mohammed testifies, and in just as honest language, 
that this same angel Gabriel came to him and laid the Koran 
upon his heart ! 

Mohammedanism began to flourish about six hundred years after 
the commencement of the Christian dispensation. Why not, then, 
claim its founder as a link in a chain of mysterious and super- 
natural events inseparably connected with the world's salvation ? 
This honor is claimed for every religious chieftain by their learned 
followers ; which is illustrated in the biblical demonstrations of 
Professor Bush, that Swedenborg was the prophetical Elias — ^the 
God-prepared and God-sent herald of a new dispensation in the 
form and method of the-salvation of souls. 

But the testimony of Ann Lee — an iUiterate, industrious, and 
honest woman of Manchester, in England — ^has an equally sound 
claim upon your credence, to be accepted as a supematurally ap- 
pointed and divinely inspired mind. Her testimony is far better 
supported by others than the testimony of the principal Bible 
authors. After a season of agony and prayer, this honest woman 
became, she alledged, fully imbued with the Divine Spirit. She 
had extraordinary power and energy given unto her, and testified 
that she had received a full and infallible revelation concerning the 

18 



Digitized 



by Google. 



906 THE GBBAT HAKMONIA 

origiiial &11 of man and oonoeroing the pecuHar meaai of his m- 
dampdon. Her profeflsian was so honest, her dedsratknia so 
sfaraightforward, her inspiraiion so seif-eTidunt, that a large number 
of highly mteiligent indiTidiials acknowledged her as their reBgiotis 
chieftain^ and oonseqnentlj she was soon esteemed as their spiritual 
Mother in Chiist. 

You wiU observe that the declarations of all rel^ioos leaders are 
to this effect : that the Lord of Heaven had espetaallj prepared and 
appointed them to do something indisp^osabie and wonderful in the 
business of saving souls. And yet every subsequent revelation is vay 
likely to contradict and subvert the main characteristics of all preee- 
ding disclosures^ alledged to have been sent by the Lord to his de- 
pendent creatures. This point should not be overiooked. But if 
you should undertake to question the truth of their assertions, th«i 
comes forth a ^^ most solemn oath," from each and all, that they had 
revealed '^ nothing but essential and real truth,'' during the period 
of their supernatural illumination. What can you say to this ? 
Can you doubt their honesty ? Oh, no. Then how can you explain 
the communication of contradictory revelations from the same un- 
changeable God ? But you say, — ^Zoroaster, Mohammed, and Ann 
Lee were either deceiving or deceived, while the Bible authors and 
Swedenborg were truly inspired. Now this is very unreasonable. 
The testimony of one is just as sound as the other. Daniel affirms 
that the angel Gabriel came to give him skill and wisdom ; and 
Mohammed affirms that the same angel came, direct from ^^the 
Lord," and laid the Koran upon his heart You have no other 
proof^ than this statement, that either circumstance occurred ; and I 
maintain that you have no more reason to question the truth or 
honesty of one chieftain than the honesty of the other. The cases 
are parallel. 

But let us observe what the principal author of the Hindoo bible 
affirms with regard to the source and perfect infallibility of his dia- 



Digitized 



by Google 



MAN'S TRANSITION STATE. Wl 

dosures. In the first part of the second division of the Shaater, I 
find tke feUowing beantifal language, nttered by Erishnah, the 
loyal son and snpematnrally endowed descendant of the great 
Paramah, the Hindoo God : — 

^The high mountains remain steadfiast, but more lasting is the 
Spirit of the world. He changes cruel and malicious men into vul- 
tures and creeping things ; yea, of wicked men he makes beasts, 
camdb and dromedaries, for the faithful to work and punish with 
sticks and stones throughout their lives. All this knowledge, and 
all contained in this book, is from the unseen, steadfast, ever-working 
Spirit of the world. He is the unknown — the unacknowledged. 
He gave me all the knowledge of his heart — I can see, talk, and 
obtain all knowledge from the Spirit Eali^ whom no other eye 
can discern. His Palace is embowered in trees of gold — ^his music 
is made and heard by the beautiful and the finthful. All this I am 
obliged to tell the feithful — ^for I am the receiver of his knowledge 
— the great avenger oi all murderers, slanderers, prodigals, wicked, 
and covetous men." 

Now here we see another religious chieftain professing infallible 
and boundless knowledge ; and, as Professor Bush would very con- 
scientiously affirm, respecting the claim of Swedenborg, ^ This cer- 
tainly has the air of being uttered by an honest man." * * * 
" There is too nmch obvious truth, of the profoundest import, to 
allow the idea of their being merely the product of the religious 
fifenzy even of a great and pious mind." Do you believe that this 
loyal Son of the Hindoo God was honest ? Most certainly ! Why 
not, then, accept him as an infallible teacher — ^the foundation link 
in a spiritual and supernatural chain of miraculous events? I 
may here say that I perceive an individual who is now contempla- 
ting a work of this nature : to show a providential chain of inspira- 
tion, commencing vrith the first indications of religious sentiment, 
with the express design of linking the whole category of theological 



Digitized 



by Google 



906 THE GREAT HARMONIA. 

professions, which I liave mentioned, with the Doctrines of the New 
Church. Thus, heing even more ingenious than the author of those 
doctrines themselves. Such a book, should it appear, will add an- 
other proof to the vast quantity of evidences already obtained, that 
disciples are invariably engaged in something Hke the deificatioa 
of their chieftains. 

But let us hear the professions of Joseph Smith, made in all 
soberness and simple-mindedness. ^' While t was praying unto 
God," says he, " and endeavoring to exerdse faith in the predbas 
promises of Scripture, on a sudden a light like that of day-— only 
of a &r purer and more glorious appearance and brightness — biurst 
into the room." * * " In a moment a personage stood before 
me, surrounded with glory." * * « This messenger proclaimed 
himself to be an angel from God, sent to bring the joyful tidings, 
that the Covenant which God made with ancient Israel was at hand 
to be fulfilled ; that the preparatory work for the second coming 
of the Messiah was speedily to commence ;. that the time was at 
hand for the Gospel to be preadied, in all its fullness, unto all na- 
tions, that a people might be prepared for the millennium reign. 
And I was informed that I was chosen to be an instrument in the 
hands of God to bring about this glorious dispensation." Kow let 
it be remembered, that Professor Bush caUs this calm, honest, 
straightforward, unextravagant declaration of Joseph Smith, ^ the 
veriest babblings of fanatical delusion in the form of Mormonism ;" 
whilst he affirms Swedenborg's relations to be " consistent, harmo- 
nious, and grand beyond description." And yet, the professions 
of these two reli^ous chieftains — ^no matter how distasteful the 
truth may be to you — ^are precisely identical ; only Swedenborg 
was more comprehensive and hence correspondingly presumptive. 
For instead of seeing an angel of God, who came to prepare him 
for the new dispensation, he is vastly more elevated, and says — 
^' The Lord our Savior manifested himself to me in a sensible, per- 



Digitized 



by Google 



MAK'S TRANSITION STATE. 

sonal appearance, and sends me to teach the things relating to the 
New Church — ^which is meant by the New Jerusalem in the Beve- 
lation." All this is proved condusivelj, — Swedenborgians sup- 
pose,— -by Scripture, whilst the sayings of Joseph Smith, who was 
just as cool, deliberate, prayerful, and scriptural, is most positively 
denounced as the ^ veriest babblings" of a fanatical delusion. Now, 
there are two things much needed in all this : first, pure reason ; 
second, pltre honesty. By the first it would be seen that the pro- 
fession of any human being to miraculous inspiration is alike de- 
serving- of proper respect, on the ground' of the psychological phe- 
nomena which such a mental state discloses to us, thereby increasing 
our knowledge of man ; and by pure honesty — ^that is, the absence 
of an ill-begotten prejudice — ^the claims and teachings of every reli- 
gious chieftain would receive from us a £air and candid investigation.. 
In the lunatic asylum lives a man who declares most positively, 
and would make a '^most solemn oath" in. the matter should the 
prevalency of doubts require it, that " the Lord" forbade him step- 
ping from the firont door and enjoying the fresh air. Now, I ask, 
do we accept this man's testimony and believe his claims to divine 
direction ? Oh, no I Why not ? Because it is altogether im- 
probable. But do you doubt his honesty ? Certainly not I Where, 
then, can or will you go for a truthful explanation of the origin of 
his solemn and sacred convictions ? You would go to his mental 
state ; yea, to the condition of his mental structure. In this we 
will find, perfectly and invariably, the true solution of all the theo- 
Ic^cal problems under present investigation. But here let me be 
rightly apprehended. I do not undertake to affirm that all the 
claims of religious chieftains to miraculous inspiration and perfect 
knowledge, are invariably referable to insanity or mental aberration ; 
but I mean that all such claims can be explained by a proper appli- 
cation, to the cases presented, of the many and various laws and 
impulses which control the mental constitution of man. 

18* 



Digitized 



by Google 



iM THE ORSAT HABMOHIA. 

In this Goimectio& I am impressed, in order to perfect owt imret- 
tigation, to bring before you the professions which the speaker onee 
made to perfect knowledge ! This daim I put forth while v^ 
young, in the commencement of my experience in the magnetic 
field, with an honest heart, but in consequence of ttoe mental con- 
ditions : first, my ignorance of the boundlessness of the unii^ezse, 
and even of the existence of a spiritual world as I now understand 
it : second, the far-reaching vision which I had of the broad terri- 
tcmes of this earth, and the ease with which I could read a thought, 
see a person at a distance, and examine the interior of many things 
that were before great mysteries to my mind. So many wonders 
and visions, although limited in their nature and scope, broke upon 
my mind with such unspeakable distinctness and luster, that I, in 
the year 1844, in a brief lecture, made the following declaration to 
mfallible and perfect knowledge : — " I possess the power of extend- 
ing my vision throughout all space — can see things past, prosent, 
and to come. I have now arrived at the highest degree of knowl- 
edge which the human mind is capable of acquiring. I am master 
of the general sciences — can speak aU languages — ^impart instruc- 
tions upon those deep and hidden things in Nature which the world 
. has not been able to solve," <fec Now, I confess, this declaration, 
as Professor Bush would say, certainly has the £ur of being utt^i^ed 
- by an honest man. Yes, honest, but, at the s^une tin^ profbundly 
, ignorant of the boundlessness of ^ all space," — ^ignorant, of the in- 
/ numerable ^ things" which pertain to ^^ past, present, and to come," 
— ignorant, of the "highest degree of knowledge to which the 
human mind is ci^ble" of ascending, — ignorant, of the scope of the 
" general sci^ces,'^ — ^ignorant, of the multiplicity of " languages,'' — 
and about as ignorant of the " hidden things" which the world could 
not " solve'' as the generality of mankind. And I here also confess, 
that the more I see of space ; the more I examine the hidden things 
of Nature ; the more I contemplate the unmeasurable infimtude in 



Digitized 



by Google 



MAK'S TRANSITION STATE. 211 

Kriiidi rolls the inoompfrehoisible univerae ; the more I gaze upon 
ihe planets, analyze the constitution of the human mind, and under- 
stand the eternal laws of pn^eas ; the more my mind is illuminated 
with the high influxions of light and truth from the inner life, the 
more do I shrink from the authorship of such rhapsodical and pe- 
dantic language as that to which I have called your attention. 
While 8tt<ji a profession to in&Uibility is now apiusing to. me, it, at 
the same time, demonstrates the fact, that in case a religious chief- 
tain is honest-minded, his claims to perfect knowledge and miracu- 
lous inspiration are based wholly upon his greatest foe, — ^namely — 
upon his own ignorance ! 

In consequence of man's ignorance of himself — of his own inherent 
laws and mental constitution — he has unconsciously glided into much 
absurdity and unhealthy &naticism. Dishonesty and Ignorance, 
ihe twin-bom of unprogressed minds on the earth, have peopled the 
religious world with millions of &lse and pernicious dodnnes-^-eadi, 
claiming to be the particular development of the Lord through his 
chosen prophets and gifted messengers. This is truth, atfd I am 
impressed to urge it upon your minds and lives ; without, in the 
leaat, fearing the displeasure of those who, being abeady prepared 
by an undisturbed belief in the miraculous and supernatural, have 
simply changed old hrms of religious absurdity and theological 
superstition for new forms and modifications thereof now before the 
world. There is not a sect in Christendom entirely exempt firom 
this charge — ^the charge of ignorance, under the cloak of a popular 
education and a display of biblical knowledge. The world will pro- 
gressively outgrow these doctrines of supematuralism ; but while 
the car of progress is tardily rolling onward, it is certttnly the duty 
of every man, who can see hr himself and walk for himseli^ to 
assist in augm^ting its locomotion. 

But here thie question is asked — "• K you do not admit Sweden • 
borg's daims, how can you explain his far-sightedness — ^the com^ 



Digitized 



by Google 



212 THE GEEAT HARMONIA. 

pr^eofiiTeness of his disclosures — ^ihe endless variety of his oonretf- 
pondences, — ^the close, discriminatiBg accuracy of bis scientiBc 
statements ?" I reply, very briefly. On examinatbn, I am moved 
to take the positions tbat follow, respecting the psycbological case 
of Baron Swedenborg. 

I confess, to begin with, that he was the most comprehensive 
mind — the loftiest genius — that humanity has ever enrolled in her 
ranks. All this I trace very easily to the laws of hereditary influ- 
ence — ^to the psychological facts connected with his history pricNr to 
his birth, which I shall disclose upon some future occasion. Hence 
he was, while in the rudimental or ordinary state of mind, a very 
peculiar and comprehensively inquisitive man — analytical more than 
synthetical; more comprehensive in particulars than in generals. 
His mind had unusual traits in it — commonly called originality of 
character. And in the scientific and philosophical fields of research 
he was particularly a lofty genius. He was usually veiy mathe- 
matical and precise in his analysis ; consequently, having reached 
a few "v^ins of vital truth in science, it was remarkably easy for him 
to widen and vary his inquiries, and also to anticipate many of the 
scientific, philosophical, astronomical, and physiological discoveries 
of more modern times. 

Here let me remind you, that I am not now criticising this 
author's philosophical or theological works — ^this I will do very 
probably hereafter ; but I am now tradng out the causes of his 
subsequent professions to miraculous inspiration and infallible 
knowledge ; and, I repeat, this general explanation applies equally 
to Zoroaster, Moses, Mohammed, Joseph Smith, and to all other 
religious chieftains, both male and female, that have played a part 
in the drama of this earthly existence. 

It will be remembered, by those who know any thing of his early 
history, that Swedenborg's scientific and other researches were of an 
^coeedingly outside or material character. They consisted prind- 



Digitized 



by Google 



MAN'S TRANSITION STATE. 31S 

pally of inquiries into Chemistay, Metallargj, Mechanios, and 
Finance ; the construction of Ships, Docks, Dykes, Ac. ; the Invention 
of Stoves ; the Rise and Fall of Swedish Currency, <kc., Ac, — ^with 
astronomical and correlative examinations, in which he was always 
more or less successful. Now, let me remind you that Truth is in- 
varial>ly simple ; I appeal to your consciousness to sustain this as- 
sertion. I say this to prepare you to receive the statement, that 
Swedenborg's mind became fetigued with his hard and physical 
studies ; as the palate rejects an article of food which has been long 
used without its proper accompaniments. Hence he gradually be- 
came metaphysical ; then psychological ; then tibieological ; then reli- 
gious. His mind was not impulsive ; hence he progressively and 
quietly passed from material to spiritual tibiemes of thought, and, 
being an industrious man, he paved the road all along with such 
works as "Intercourse between Soul and Body" — ^**Principia" — 
"Outlines of the Infinite"— " The Worship and Love of God." 
The latter work is the last Bridge which he built between phi- 
losophy and Theology. And when he arrived at the theological 
side of the channel, he cut loose from nearly every thing which 
had before held him to terra firma ; and immediately began to 
contemplate a new and extensive field — ^the theological — which he 
felt to be sufficiently large for his mind, and very refreshing, as a 
change of occupation woidd be to any individual fiitigued with 
monotony and materiality. He saw, like Oonstantine, that no har- 
mony could exist in Christendom without an infallible standard of 
faith. Present conftision among Christians arose principally, Swe- 
denborg thought, from the many and various readings of a Book 
which he had no doubt was in and of itself infallible. He thought 
that if a sense could be fixed to it — indorsed as heaven-given — ^the 
New Jerusalem would certainly come. He was first psychologized 
with the undisturbed belief ihsA. the Word was holy and infallible; 
only needing a proper interpretation. And the belief that he could 



Digitized 



by Google 



914 THB GRBAT HARMONIA. 

analyBe and haniMKiiBe and bestow a triuse sense upon llie Word 
became 60 strong in his tnind, that this also pejchologiied him kito 
the fiiiih the Lord luiiiself must haye impmrtod the oonvictioB ; and 
so, he boldly and oonstlmtlj asserted it. He was perfectly psycho- 
sympathetically magnetiaed by the c^mviction which I quote from 
Professor Bash's own acknowledgment; viz.: *'In Swedenboig's 
tnm estimate the development of the Internal sense of the Word, 
as the grand mstrumentality lor promoting the ends of Divine Love 
and Wisdom in the regeneration and salvation of men, formed the 
paramount pmpose of his illnmination.'' Certainly it <iid I And 
being perfectly justified by a conviction, no matter how mdnced, so 
high and important as this, he put himself to the work of writing 
m in&liible Revelation of the Word ! But I am not impressed to 
deny that Swedenborg was mentally enlightened by much daar- 
Toysnt lamination, and saw angels, and the Spiritual World-^I 
believe that he did have occasionally such high and good percep- 
tion. But I explain his claims, — ^that the Lord gave Mm especial 
instruction, and identified him with a vast scheme in the salvation 
of men, — ^wholly on the ground oft ransitional psychology. That is, 
his mind fluctuated between the influence of education and the su- 
perior impressions, which flowed into his understanding, occasioned 
by his intimate mental relation to the purely spiritual state. He 
vibrated constantiy between two extremes — ^between reality and 
supposition ; and he saw into ^ Heaven and Hell" inferenHtdly and 
analogieally, (not literally,) just as Milton saw the Prince of Dark- 
ness and the splendid compartments of pandemonium. 

Before dismissing this extraordinary illustration of what I mean 
by a transitional state of mind, as based upon a fine rudimental 
condition and as carried through a psychological and sympathetic 
state, I will show you that Swedenborg acknowledges his state to 
be as I have described it — ^viz. : a state which is neither ordinary 
nor extraordinary — ^a blending of both — " a certain state," as he 



Digitized 



by Google 



MABT'S TRANSITION STATE. SIS 

expreeaes ii^ ^ whidi k mediate, between sleeping and waldng,'' in 
wliich ^* he did not know whether he was folly awake or not'* He 
says *^ This manifestation of the Lord is more excellent than all 
mirade/' * * * ^^ To me, it has been granted to be in both spir^ 
itual and natural light at the same time.'' This statement is his 
own, and very generally applies to all the various religious chieftains 
referred to. It is the state in which hundreds have been when they 
thought they had truthful visions and saw God. Just in propor- 
tion to the blending or mixture of these ordinary and extraordinary 
conditions, will be the imperfection of each ; hence each is unrehable. 
Therefore I do not question the honesty of Swedenboig, in order to 
furnish a solution of his peculiar state. But most distinctly do I 
affirm that his mental condition was psycho-sympathetically in- 
duced, and that, so far as his general illumination is concerned, he 
was in a transition state between the natural and spiritual, be- 
tween slavery and independence of thought, and he conse- 
quently manifested both partially, but neither absolutely. The 
theological works of Emmanuel Swedenborg, like the teachings and 
records of all religious chieftains known to sacred history, must be 
accepted rationally, and studied as prodigies in the sphere of psy- 
chological science, and as deserving the profound attention of all 
students of the phenomena of mind. They all have much to re- 
commend them: — morality, depth, order, wideness of thought; 
much pure analogy ; and more of healthy inference. 

We can not possibly do ourselves more injury, and the author 
of a religious work more injustice, no matter what his pretensions 
than to accept his teachings as infallibly true in their particulars. 
We can at best only obtain from a person, (even when ex- 
ceedingly well illuminated,) the great general principles of truth. 
Because the particulars of his thoughts will necessarily partake, 
more or less, of the peculiar idiosyncrasies and individuality of his 
own mind. Hence, concerning the teachings of Swedenborg, I affirm 



Digitized 



by Google 



216 THB GRBAT HARMOKIA. 

and repeat that there is, in their particulars, too much ohscuiity 
ambiguity, and spiritually inflated conception, in his psychological 
or religious works, for them to be of any particular utility to. the 
social and moral world at the present time. But I am moved 
to defer a critical examination of this author's works to some 
future period. 

In closing my remarks upon this head, it is. deemed proper to 
remind you that God is no respecter of persons. Bjs providence is 
general and universal, embracing the low and high — the animal and 
the human — ^the falling sparrow and the ascending seraph. His 
inspiration is universal ; illuminating every thing according to its 
condition and capacity. His laws are unchangeable ; operating the 
same every where and at all times. His revelations are universal. 
And just in proportion as we unfold the sensibilities of our minds, 
and arrange all the discordant elements of our being into a mu- 
sically harmonious order, will the joy, and light, and wisdom of the 
the higher spheres flow in and convert us more completely into the 
heavenly image. 



Digitized 



by Google 



LECTURE XVII. 

BIINO AN ArrLIOATION OF PBTOHICAL LAWS TO 
KYKBT-DAT LIFK. 

Thx piincipkB upon which the human mmd exists are exceedingly 
ample ; but the external manifestations thereof are innumerable and 
various, because they are changeful as the rolling sea. The sea is 
in itself immutable. But its elements are ever changing, and its 
£ace invariably indicates the deep, inward commotions. A far- 
reaching calm is now upon its countenance. ^ Not a reverse breath 
moves its depths. The sun sends its brilliant rays fax down into 
its reflective surface. A soft tranquillity pervades the entire body. 
It is so still, so abandoned to quietude, so calming to the feelings 
and thoughts of the contemplating soul, that you lie carelessly down 
in your bark, and pass into a sweet, confiding slumber. 

You dream of a changeless, stormless, harmonious sea. In your 
imagination, you behold one vast plain of crystal water, — calm as 
an angel's (ace. Vessels glide to and firo most beautifully, as by a 
magic power ; disturbing not the broad surfjEice of the still waters ; 
neither arousing the reposing crew from their peaceful slumbw. In 
truth, the prevailing tranquillity is so profound that you can not 
any longer dream ; and your sleep becomes thoughtless as a sum- 
mer morning. 

But, anon, your repose is broken by the tempestuous throes of 
the mighty deep ! The once calm and tranquil sea is now con- 
vulsed with an elemental storm ; and the whole is one vast scene 
of confusion and disorder. Vessels are thrown from side to side as 
by the ruthless hand of some frenzied giant The once slumbering 

19 



Digitized 



by Google 



218 THE GREAT HARMONIA. 

crew are now rushing from spar to spar with the speed and confu- 
sion of fright And you start to your feet amazed, confounded, 
disappointed. 

Thus it is with the human mind. The human face is now calm 
as a morning on the Nile. Not a wave of trouble is visible up<m 
its surface. Every feature is soft and subdued. No passion stirs ' 
the placid fiber. The sturdy muscle is reposing in a deep sleep. 
The soft, friendly eye is swimming in the element of tranquillity. 
And the countenance is mild as an angel's eye. The calmness is 
apparently so profound, so unwavering, so immutable, that you can 
not any longer withhold your confidence. You gaze upon the fiace 
with delight. The contrast between it and others — ^your own, 
perhaps — ^is so vivid that you can not but love it. You fell asleep. 
You dream of a quiet, serene mind. You behold, with delight, a 
soul as tranquil as a day in the land of spirits. You repose the 
utmost confidence in the safety and changelessness of such a mind ! 
And your slumber soon becomes a dreamless condition. 

But, lo ! an unpleasant sound vibrates upon your ear. You start 
to your feet, and behold a horrid transfiguration. The once soft 
feature, the placid nerve, the reposing muscle, are now all disordered 
and furrowed with discordant emotion. You are not expecting this 
storm of passion, and hence are not prepared for the painful shock. 
O, how unnatural ! It seems like a ruthless hurricane in a land of 
flowers. In the tempestuous mind, thought and expression are 
simultaneous. The thunderbolt and the lightning fall together. 
Passion has ascended to its zenith. The coruscations of the intellect 
are fierce and terrible. The once quiet and holy countenance is 
now repulsive as the troubled sea, which casts up mire and dirt 
Alas, your confidence is injured. Yon dare not again slumber; 
although the human fece is again peaceful as the evening star. The 
eye may swim in the pool of affection, the soft surface may move 
with joyous smiles, the tongue may speak the music of love in your 



Digitized 



by Google 



MAN'S TRANSITION STATE. Sl» 

listening ear ; nevertheless, you dare not again slumber — ^you daro 
not rest the tenderest emotions and elements of your being upon the 
bosom of a soul so tempestuous. 

This is only one revelation of the human mind ; not so much a 
disclosure of the elements and principles of which the mind is com- 
pounded, but, more particularly, a manifestation of one of its innu- 
merable moods. Now you can not but believe that an angel is in 
reality calm — ^always full of joy, love, and wisdom ; never a troubled 
sea, casting up mire and dirt — i: e., angry words and profane lan- 
guage. You believe that an angel is the very impersonation of 
heavenly tranquillity — ^that it is immutable in its feelings and affec- 
tions. Yes,' you believe it But can you explain the existence of 
such uniform quietude ? Can you explain the depth, sources, and 
immutability of an angeFs harmony ? Is an angel exempt from 
disturbing causes ? Is there nothing to interfere with its peace and 
tranquillity ? Are there no contrasts from which to extract happi- 
ness and instruction ? Can you justify yourselves in the indulgence 
of passion on the ground of your inharmonious environments? 
Nay ! An angel has eternal contrasts before it ; yet it is as quiet 
as the Sabbath of the happy soul. And you, my friends, should 
not altogether justify your tempestuous natures by reference to sur- 
rounding influences. But rather say that you are ignorant of your- 
selves. An angel is calm and happy, because it is wise as to the 
existence, nature, and proper exercise of its immortal attributes. 
This is the great secret! The will-power of an angel is always 
exerdsed through the diamond avenues of Wisdom. A wise will 
is very powerful. The passions of the soul must live in eternal 
obedience to this indwelling Master — ^the wisdom-attribute. 

If you desire calmness in the midst of a storm, then study the 
wonders of the inner universe ; learn the laws by which it is con- 
trolled. You are yourselves universes in miniature. A countless 
number of unities enter into the composition of your being. You 



Digitized 



by Google 



220 THE GREAT HARMONIA. 

are, when individually considered, a thousand universes in one. 
You are the masterpiece of the material creation ; and yet, you are 
but a mere link in a chain — a mere clasp — to an endles^ concate- 
nation of physical and spiritual entities which flow from, and spirally 
return to, Deity. 

Knowledge, combined with Wisdom, will enable you to put all 
enemies under your feet. The kingdom of Heaven is within you ; 
the true king is only required. Allow your Reason to ascend the 
inward throne ; place the scepter of interior power in his hand ; 
yield all things to his exclusive and eternal control ; and then, as 
certain as you have an existence, the angel will beam forth from 
your spiritual character and your actions will partake more of 
heaven than earth. The heavenly kingdom will now begin to un- 
roll from the elements of your being ; and yon will begin to see 
how simple are the principles which govern your mind, and how 
accessible are the true means and methods of immutable happiness. 

But happiness in this life is positively denied to us by the popu- 
lar theology. Indeed, present happiness is', regarded by the ma* 
jority of Christians as evidence of depravity. Happiness is synony- 
mous with wickedness. They say " this world is all a fleeting show, 
for man's illusion given," and regard every thing, which tends to 
increase the happiness of humanity, with the eye of suspicion. 
They talk about the pleasures of sin; about the subtlety and 
machinations of Satan ; about the allurements and devices of God's 
eternal enemy; and, thus, they estimate almost every eflbrt or 
scheme to improve and perfect the present condition of man, as pre- 
eminently sinful and satanic. They teach their children to repel 
every plan of human happiness as a devil's trap ; and they strenu- 
ously ignore all means and methods of human comfort and enjoy* 
ment on the ground that this world must be made a " vale of tears,'* 
and " the cross" must be borne, or heaven will prove unattainable! 



Digi 



tized by Google 



MAN'S TRANSITION STATE. 221 

Theology, like a ponderous car, has rolled over tlie world for long 
centuries. Like the fabled Upas, it loads the atmosphere with 
desolation and death. Like a great Idol, as it is to many thou- 
sands, it has rolled its dark and destroying proportions over the 
weak and adoring multitudes. And in its track you will find the 
young and the innocent, the fearful and the noble, — all wrecked 
and abandoned to a miserably superstition. 

It is my impression to give you this discourse parenthetically, as a 
kind of appUcation of the ideas heretofore developed in the examina-' 
tion of the professed infallibility of religious chieftains. For it is 
already daylight. The great moral luminary is shedding its golden 
rays abroad over the eastern sky. The clouds are &st dispersing. 
From the night comes forth a brilliant day. From the decay of old 
trees springs up fresh and stronger vegetation. From the Tartarian 
gulf of ignorance and mythologic developments, there unfolds a world 
of knowledge, and the rudiments of a truthful theology. From the 
night of superstition comes forth a day of pure, practical rehgion. 
But, as yet, few can see the newly arisen glory. The horizon of a 
new era is illuminated ; but only those who are aroused from the 
slumber of ages, can behold the new-born sun. The sleepers are 
not awakened. The dreamers are not disturbed ; nevertheless there 
streams, through the lattice-work and interstices of their mythologie 
fidib, the crystal rays of that glorious sun of rehgious freedom which 
shall know no setting ! 

It is with a grand joy which can find no expression, that I be- 
hold how perfectly all conceivable happiness is within man's power 
to attain. It will not come by his faith in the sinfal nature of 
Adam, nor by believing in the immaculate purity of Christ. He 
can not truthfully expect to be condemned for Adam's sin, nor saved 
by the imputed righteousness of any human being. For the only 
true Savior is Wisdom. The more a man possesses and exercises 
of this . interior prerc^tive, the more is he ^ Sayior of the worl4. 

19* 



Digitized 



by Google 



238 THE GREAT HARMOKIA. 

The pliysieal, soeial, intelleetiial, and moral world will be event- 
ually harmonized and exalted by ibis eternal Savior — ^by this 
crowning Attribute of the Divine Mind. But the intellect is 
repelled and the heart is sickened by the features and professions 
<^ popular theology. It has not refined the affections of the 
spirit ; neither has it developed the intellectual energies of man, nor 
improved his social eondition. It is said that Christianity has civil- 
ized the world. 

The civilization of this portion of the world is no more referaMe 
to the religions fiiiths and opinions of Christians, than the magnetie 
telegraph is r^rable to the thunderbolts and lightnings of Mount 
Sinai. For popular tbeology never informed the world of Astronomy 
nor of Geology ; neither did it ever suggest the building of an ocean 
steamer, nor the construction of the powerful locomotive, which 
rushes through the fields of civilization like the terrible tomader, and 
yet, is as tame beneath the hand of the skillful engineer as the babe 
on the mother's bosom. 

The laws <^ the land are superior to the jurisdictional methods 
of popi^r theology. Our best institutions and modes of govern- 
ment, our republicanism and general charity, are founded not upon 
the in&llible teachings of any religious chieftain, but upon good 
wholesome maxims — such as have been derived from the moral 
aphorisms of Confncins, Lycui^us, Jesus, and Dr. Franklin. The 
Christian system, as a system, has not improved the heart and the 
life of man« It is the best Idol in the world for the weak and the 
morally debilitated to look up to and devoutly worship ; but, con- 
sidered as a system, it is absolutely detrimental to the progress and 
happiness of humanity. It is an Idol, because the professions of its 
founders — ^the religious chieftains — ^to perfect knowledge and in&l- 
lible revelation of truth, are accepted by the honest-minded devo* 
^ai as unequivocal. Hence the teachings of Nature and the die* 
tataa of an eia]ghtene4 Beanpn are virtually set aside, or elae 



Digitized 



by Google 



MAST'S TRANSITION STATE. 1S^ 

compelled to bend and do homage at the shrine of the Idol — at the 
altar of a sublimated superstition I 

It is a glorious work — ^that of harmonizing and eleyatmg the 
world ! But the church, with all its appendages of modem inven- 
tion, and with all its instrumentalities of individual salvation, has 
not, neither can it, accomplish this elevation of man — ^this renova- 
tion of the social and moral world. You will surely agree with me 
when I say, that a period of twenty centuries is sufficient time 
to give any system of salvation a fair trial. The world is diseased ; 
but the old remedies — ^the church appliances of prayers, laying on 
of hands, baptism, transubstantdational ceremonies, conversions, 
changes of heart, &c, — ^are no more applicable to the disease than 
bleeding, blistering, cupping, and calomel, are adapted to the pro- 
motion of mental vigor and to the development of physical comfort. 
I say the church and the priests have used their old nostrums long 
enough. The trial has been fairly made, the verdict of enlightened 
men has been rendered, and it is now lime to apply the remedies 
suggested by the Harmonial Philosophy. That is to say, let Na- 
ture and Reason prescribe their own remedies, and we shall soon 
discover the true means and methods of individual happiness and 
of universal peace. 

There is a spirit of truth abroad in the world, and destined to 
rule the earth, by which the mass of mankind shall be blessed, and 
which will make them heirs of the kingdom of heaven — ^the only 
universal and everlasting government that can possibly exist. In 
contemplating the destiny of mankind, we quicken our love for 
mankind — ^we place a higher estimation upon the individual mem- 
bers of the universal family. Our hearts overflow with that intense 
and expanded benevolence which tends to make man perfect even 
aa his Father in Heaven is perfect. This universal love for man is 
perfection itself to a great extent For universal good thus be- 



Digitized 



by Google 



3S4 THE GREAT HARMONIA. 

comes our own good — ^a good which we assist to develop amoi^ 
men, because it is realized in our minds, longed for by our hearts, 
and striven for by our energies. If we desire, we can trace out our 
own destiny in that of mankind. The fall, perfect and proportionate 
^ development of our nature is the great end for which we should 
constantly and prayerfully strive. According to that principle <^ 
individual harmony whereby Jesus may have felt himself united to 
Nature and Deity — causing him to say : " I and my Father are 
one*^ — ^you shall be able yet to realize the high truth that it is the 
Divine Principle of Nature, God, who is working all progression ; 
that he is in us and by us ; in others, and by others ; he is all in 
all ; the universal Spirit in which the whole material and spiritual 
universe is bathed and is blessed. 

By the progressions of the Race to which we belong, you may 
expect to see many strong and stupendous revolutions in all depart- 
ments of Mind. The authority of antiquity and tradition will lose 
its power. Absurd speculations will gain no foothold in the mind. 
The imagination will no longer be left to roam unrestrained in the 
dark regions of theological conjecture. And the chains of religious 
servitude which priests have fastened upon the mind, effectually 
preventing the proper exercises of reason, will be stricken off and 
thrown into that " lake" of ignorance and theological chimeras, in 
which also future enlightenment will " cast" the heathenish £Ables 
of Death and Hell. 

Blended with the highest axiomatical principles of truth, and 
with many heavenly precepts, in the Scriptures, are to be seen the 
footsteps of a dark and dreadful mythology. Associated with the 
pure utterance of " Love ye one another," is that horrid speculation 
of the oriental tribes concerning the Tartarian gulf; or, entwined 
with the music of a sweet^toned divinity, you find the dark and 
dreary myths of an early period, when men were not developed in 
science and wisdom. A religious chieftain, although he may set up 



Digitized 



by Google 



MAN'S TRANSITION STATE. «5 

a daim to in&Uible revelations and inspiration from beaven, can not 
now affirm that the sun was made to stand still, because the impe- 
rial laws of astronomical science are too well understood to adtnit 
the remotest possibility of such an occurrence. But there are thou- 
sands who profess to believe that the Lord of Heaven did cause the 
sun to stand still, in accordance with the statements of Joshua. 
Why do they believe it ? Simply, because a religious chieftain 
affirmed it ! But Galileo discovered that the sun was and always 
had been stationary, and that the earth rolled harmoniously around 
it ; hence that the statement of Joshua could not be true in any 
case. For if we explain the passage by saying that the phenomena 
appeared to Joshua's mind like the standing still of the sun, causing 
him to think and write it so ; then we, at the same time, prove the 
chosen prophet of God to be fallible and subject to mental mistakes 
and imperfections of thought, like the generality of mankind. This 
admission would be fatal to any thing like an infallible revelation ; 
for, after all, we would be compelled to read the Bible with a com- 
mentary of our own mental construction. 

And so, in order to preserve the immaculate inspiration and 
truthfulness of the Old Testament sayings, and to escape the ne- 
cessity of admitting the imperfection of Joshua^s understanding, the 
Romish Church thought they would bum the astronomical truth 
by burning Galileo, or extinguish the truth by compelling the dis- 
coverer to renounce it. He did audibly renounce it ; but did that 
save Joshua's statement from impeachment ? Nay ; far from it ! 
The progress of mind soon developed the science of planetary revo- 
lutions, and the religious world was compelled to renounce the in- 
fallibility of the Bible reading. In the same manner, the science 
of geology has forced the priests and Bible-logicians to numerous 
concessions ; and thus, the advancing intellect of man is daily gain- 
ing new victories over the myths and dogmas of the unprogressed 
past. And how invariably do we see the disciples of a false the- 



Digitized 



by Google 



Sd6 THE GREAT HARMOKIA. 

ol<^, and of a superstitions religion, flee to a popular subterfoge 
in order to escape the conclusions and consequences of a Mt and 
dignified criticism 1 Astronomy and geology no sooner demon- 
strate the Mosaic and other biblical accounts erroneous, than the 
priests and craftsmen of theology commence a discourse to their 
congregations something like this : — " Brethren, this age is blessed, 
through the favor of God, with much scientific truth. Discoveries, 
valuable to the world, are being daily made ; and worldly wisdom 
is being daily increased. But it is sad to witness the efforts of 
Satan, in it all, to bend and pervert the holy Scriptures to the dis- 
credit of religion. Oh, the ignorance of men ! Oh, the depravity 
of the human heart ! To prove by science that the Bible is not in- 
fallible — what a wicked attempt I But, brethren, -we do not under- 
take to contradict the discoveries of science. Oh, no ; we love them 
— ^we esteem them highly — ^we are grateful that, through the bless- 
ing of God, in his providence, he has seen it proper to send us these 
interesting disclosures. But, brethren, wicked men oppose them to 
the Bible because the apparent sense of the letter indicates the 
scriptural accounts of creation to be erroneous. This is wrong. 
Because the Bible is just as true as ever — ^it is God's word to fallen 
man ; but we, poor sinful mortals as we are, have not understood 
the full sense of the word as it was originally given. For we now 
discover that, according to translations of the year 1620, and by 
the marginal notes of the great divine, Bishop So-and-so, and those 
of the Rt. Rev. Dr. AUright, who wrote, with the assistance of the 
original Greek and Hebrew notations of the still earlier Fathers of 
the church, — ^firom tiiese indisputable authorities we learn, that 
Moses did not mean that the heavens and the earth were made in 
six literal days and nights ; but that the six days signify six great 
epochs of timsj during which the successive geological stratifications 
occurred ; as are indicated by that noble science. Thus, brethren, 
all we have to do is to read the Bible with an understanding heart, 



Digitized 



by Google 



MAN'S TRANSITION STATE. 237 

and there will be no discrepancies between it and the modem dis- 
closures of science. Just believe the scriptural accounts to be infal- 
lible and perfect to begin with, and we can assure you, that, by 
praying to God for faith and a clear mind, you can make the Bible 
always harmonize with the developments of science, no matter what 
those developments are. 

If an apostate should say, that ihe Bible is proved to contain 
errors by the teachings of science, then all you need utter in reply, 
brethren, is this : the Bible is true, sir, but we have not rightly ap- 
prehended the meaning of the authors. The contradiction is in the 
letter, not in the spirit. "Wherefore ? Because all truth must be 
in harmony ; and inasmuch as the Bible is God's eternal word and 
science is also true, it therefore follows that the truths of Revelation 
and those of nature must agree, when properly comprehended." 

Such are the miserable subterfuges of the popular church the- 
ology. The clergymen tell you to pray to God for a clear mind 
wherewith to understand his holy word ; but the sciences of diatetics 
and physiology prove that, he has the clearest mind who con- 
signs to his system healthy food, in proper proportions, associated 
with sound habits of sleeping and of out-door exercise. The desire, 
or rather the habit, has become so firmly -fixed upon the mind to 
have some religious chieftain to lead us from Egypt to Canaan, 
from earth to heaven, that most people do not know how to reject 
their idols and turn to the attainment of truth through the soul, — 
through the intuition and the universe. 

Of course, every religious book in creation can be changed and 
construed into new meanings by slight alterations in its phraseology. 
Priests and clergymen have no other trade than this by which to 
obtain a living. All their capital is invested in this business, and 
the stock goes at par just so long as certain doctrines are esteemed 
by the populace as essential to future bliss. But should, by any 
mishap, the doctrines of a devil (or a spirit of evil) and a hell be 



Digitized 



by Google 



8S8 THB GREAT HABMONIA. 

proved to be the ooruscations of the Zoroasterian theology <^ Penia 
— ^the legitimate children of a crude and barbarous age ; then the 
occupation of the evangelical priesthood would no longer be a des- 
potic monopoly, as it now is, but a wreck of matter and of most 
miserable superstitions. Their stock would no longer go in the 
popular market They would no longer be allowed to keep the 
kep of heaven. They would no longer be permitted to stand be- 
tween the people and their Maker ; for every body would then con- 
ceive of new ways of salvation and means of happiness. 

These views of the nature and destiny of man, serve to remind 
us that our duties to ourselves, and our obligations to the generar 
tions which shall succeed us, are alike solemn and momentous. For 
science and philosophy are all embosomed in the human soul. And 
while we are applying the laws of Nature to the harmonization of 
ourselves and society, let us not fail to fulfill our obligations to those 
that shall come after us ; let us impart to them high minds and 
healthy constitutions, for these are the greatest fortunes which 
parents can bequeath their children. 'Be true-hearted, reverent, 
and faithful — ^fiill of integrity in the performance of all things ; be 
firmly determined to develop and apply the principles of Nature to 
every thing, — and the highest happiness will be the inevitable 
consequence. 

How it improves and expands the soul of the mind to gaze, 
through the multifarious avenues of his existence, into the Spirit 
Land — a world of unmeasurable magnitude and of inconceivable 
attractions ! By a law of universal sympathy, by a principle of a 
celestial Love — its inhabitants are joined into one grand system of 
unchangeable Harmony. It is impossible for discord to exist there. 
For each and all have a deep, high, all-comprehensive knowledge 
of the principles of every species of joy and Happiness. In accord- 
ance with these principles, they live most harmonially. Their obe- 
dience is apparently involuntaiy ; they live in harmony with the 



Digitized 



by Google 



MAN'S TRANSITIOK STATS. M9 

great oontrolling Laws of the materia! and spiritual uniyeree, as 
naturally as the planets revolve about the Central Sun. 

The universal Harmonies of the spiritual world are based upon 
the principles of Love and Wisdom. When the mind, or the soul, 
of man abandons the oorporeal organism, it leaves behind it on the 
earth, a vast variety of terrestial imperfections. On the earth, the 
antagonisms of human society are pre-eminently calculated to de- 
velop the evils of war, theft, licentiousness, and other moral discords. 
Children are bom with defective, unkind, deformed, unlovely bodies 
and minds ; bom of ignorant parents, or of parents, who, by yield- 
ing to inordinate impulses, have disobeyed the laws of life, and the 
o&pring must accept, and begin their present existence with, many 
predispositions to live wrong and discordant lives. Such are in- 
voluntary foes to the laws of moral harmony ; and the consequences 
are constantly experienced by themselves and by all contiguous 
members of the human fiunily. But what a consolation it is to 
know, that, when the motives or causes of war, theft, and wrong 
ceas9 to exist, it is positively certain that the discords of life will 
then also have an end I This glorious result will flow from the 
progressive development of Love and Wisdom among the multi- 
tudes of earth. Men will learn to trust less to mythology for har- 
mony of soul, and more to the Prindples of Nature. It will be 
seen that moral health depends more upon a baptismal ceremony, 
which is practiced religiously every morning, than upon any form of 
church discipline. "^ He that behoves" in the power of Love and 
Wisdom, ** and is diumally baptized" in the dear waters of some 
flowing spring, '* shall be saved" from much pain and melancholy, 
sad dreaming, mental confusion and disease. It will also be seen, 
that moral health depends more upon physical harmony than upon 
the writings of religious chieftains or upon the prayers of the so- 
called contrite heart The fdth of the religious devotee can not 
move a moral or a physical ^ mountain" half so quick as drilling-irons, 

20 



Digitized 



by Google 



330 THE GREAT HARMONIA. 

powder, spades and shovels in the hands of intelligent and prop-, 
erlj remunerated men. And still it is said that we must not peld 
up our confidence in the infallibility of religious chieftains, because 
Christianity has civilized the Anglo-Saxon and American nations. 
But I deny the assertion, and say in reply, that the greatest agent 
of civilization was never suggested by any system of religion. It 
originated with the genius of mind. I allude to the blessed art of 
Printing. By this lever, the wide world is moved and shaken to 
its center. Parts are brought into the closest sympathy with the 
whole. The pulsations of Europe are felt in America, and when 
the heart of America is dilated with the great principles of Liberty, 
the art of Printing conveys its most delicate vibrations to the re- 
motest extremities of the inhabitable globe. By printing, by phys- 
iology, by science, by commerce, by Wisdom, the world has been 
civilized up to its present state ; and the popular system of theology 
has been dragged along by the side of civilization with all the pomp, 
deference, and display which is so uniformly bestowed upon some 
dependent but cherished Idol. This is no theory ; it is the plainest 
statement of historical facts, of which every thing bears the most 
unequivocal testimony. 

In conclusion let me urge you to get Wisdom. This is the great 
Savior. Know thyself. Be the simple-minded devotee of Nature's 
laws. Have a good and benevolent Reason for every thing you do. 
Never act from a narrow, selfish impulse. Be loving and tender- 
hearted. Always remember that happiness depends upon physical 
and mental tranquillity — upon individual and social harmony. 
Never do wrong. For while I speak, there are thousands of pure 
and loving angels looking upon us, desiring our speedy deliverance 
from discord and error. 



Digitized 



by Google 



LECTURE XVIII. 

OONOXRNING THE PHILOSOPHY AND PRINCIPLXB 
OF SOMNAMBULISM. 

Still our theme is Man. His nature is still rife with mysteries. 
There are phases and moods in his mind which we have not as yet 
fully analyzed. But let us not get bewildered ; let us continue to 
calmly investigate ; let us not allow ourselves to become lost in a 
subject so complicated and sublime ; let us examine the peculiarities 
of man's nature with a steady nerve and a serene mind ; for in him 
we may find much that reminds us of the lower kingdoms of Nature, 
and much, also, which commands our veneration and conducts 
reason to the Central Wisdom — ^to the great consiUum— of the 
universe. 

In this investigation you have followed me very patiently. You 
have listened with the ear of intelligence ; but yet you have not 
fully comprehended all the points of the argument, nor fully recog- 
nized the application of all the principles which the analysis has pro- 
gressively unfolded. There is properly, however, no cause for com- 
plaints, because the subject has ghded into your minds just in pro- 
portion to your degree of readiness for its reception. Still it is my 
impression that you can render yourselves more impressible to the 
influx of thought, and more capable of consecutive reflection, by a 
proper exercise of your own constitutional powers. When you come 
to see that you can find immutable happiness in knowledge ; when 
you begin to feel that Wisdom is worth more to you than the 
golden banks of California ; then you will know how to rightly 



Digitized 



by Google 



332 THE GREAT HARMOKIA. 

direct and potentialize your innate abilities. When 70U liave a firm 
fiiith in knowledge — ^in its beatifying and saying power — ^you will 
then seek Wisdona. When you believe that Wisdom is the great 
savior of the soul — ^that it will teach you how to Love, and to live, 
and to work, and to subdue disease, and to banish error, and to 
exterminate all ignorance and injustice — ^then you will have taken 
the initiatory steps upon that straight and happy path which is 
certain to lead the traveler to the kingdom of spiritual Harmony. 
It is to the end that you may progress in Wisdom concerning the 
powers and tendencies of your psychological natures, that I am 
moved to impress upon your minds the truths of spirituality as 
revealed in the general medianism of man. 

The preceding discourse referred especially to the human mind 
in what was denominated the transition state^—9k condition, midway 
between sympathy and clairvoyance. The phenomena of this transit 
tion state were shown to be many and various. Attention, how* 
ever, was particularly directed to the religious departments, in which 
its external manifestations are more frequent and prominent. But 
at this stage of the examination, it is deemed essential to make 
a few remarks concerning the states of mind which Recede the 
Transitionary condition. 

You doubtless remember that the first, or ordinary stage, was 
termed the " Rudimental State ;" the second the " Psychol(^caI 
State '^ the third, the ^' Sympathetic State," and the fourth, the 
" Transition State ;*' but you may feel disposed to inquire — " whethw 
I consider the psychological and sympathetic states as improvements 
upon the natural or common state of the mind ?" I reply that I do 
not. No state is an actual improvement upon the rudimental; 
except good clairvoyance. The psychological and sympathetic states 
are deviations or side manifestations of mind. They do not result 
from the progressive operation of mental laws, but are incidental to 
the general play of the spiritual potencies, as the firuitieas twigs on a 



Digitized 



by Google 



MAN'S SOMNAMBULIC STATE. 333 

tree are side oonsequenoes o^ and incidental to, the main growtih 
of that organism to the point of its culmination. 

The mind in its natural state is capable of a high cultivation. In 
this state we find nearly all our poets, philosophers, and educated 
men. And although I have treated the psychological and sympa- 
thetic states as proceeding from, or as flowing naturally out oi^ the 
ordinary state of the mind ; yet I have not designed to give the 
impression that the former were actual improvements upon the cul- 
tivated rudimental state. Because, if these conditions were in veiy 
truth superior to the ordinary state, in which we find the entire 
multitudes of earth, it would then become a strange problem — ^How 
vigorous and talented men could have their mental condition de- 
fined, since they are nc^ clairvoyant, and yet are far more intelli- 
gent, as a general thing, than those who are in either the psycho- 
logical or sympathetic conditions. 

We shall be philosophical truly, if we will lay it down as a prin- 
ciple of mental science, that the sympathetic, psychological, transi- 
tion, and somnambulic states, are simply concomitants and variations 
of the mind in its rudimental condition. It was affirmed on the very 
threshhold of these discourses, that the lowest of every thing in 
Nature contains the highest in a latent or undeveloped state. That 
is to say, when applied to this subject, the rudimental state is the 
dormitory of all the conditions which have been, or which may be, 
considered and developed. It has ako been most distinctiy shown 
that many individuals are naturally or commonly under something 
like a psychological or sympathetic influence. This &ct is exhibited 
in religious meetings, in popular excitements, epidemics, panics, &c.j 
as evidenced in the instances already related. But still more dis- 
tinctly has it been proved that many individuals get into the 
transition state, which is a middle ground between reality and ima- 
gination — ^between something and nothing — ^between individuality 
of character, and its absorption by the over-mastering potency of 

20* 



Digitized 



by Google 



m THB, GREAT HARMONIA. 

BunroandiDg minds or mythologies. Thus, how evidently was En- 
manuel Swedenborg in a transition condition ! He gazed in both 
directions-— downward into the rudimental state and upward into 
the spiritual state — ^and in proportion as the two conditions were 
confounded in his mind his appreciation of either was materially 
and unfortunately impaired. But not only was Emmanuel Sweden- 
borg thus impaired in the spiritual departments of his mind, but 
the same defect spreads ever the whole field of supematoralistio 
disclosures. Every religious chieftain that has, in the honesty of 
his inner conscience, believed and proclaimed himself to be super- 
naturally endowed, has been in what I term a transition state of 
mind, in which he could neither comprehend much of his own state 
nor the condition of those about him. This &ct I have suffidently 
illustrated in previous lectures. We will, therefore, let that pass, 
and return to the proposition that no condition is an improvement 
upon the rudimental state, except the t^uly Clairvoyant or Spiritual 
states^ which will hereafter be examined in their natural order. 

Recurrence to an original proposition is now deemed necessary. 
My impressions refer to the duality — or twofold mechanism — of the 
human mind. By interior investigation, I discover the innennost 
departments of the soul to be constructed upon positive and nega- 
tive prindples. These principles give rise to corresponding external 
structures. The principles of judgment or wisdom, being in and of 
themselves positive, unfold the material arrangements of the front 
brain, which is called the cerebrum ; therefore this department of 
the sensorium is positive, and exerts a corresponding poten<y over 
all the remaining members of the physical economy. 

It should be borne distinctly in mind, that, unless there existed, 
within the constitution of the thinking principle, a combination of 
elements which correspond to the brain, this organism could not 
have been developed. There would have been nothing to suggest 



Digitized 



by Google 



MAN'S SOMKAMBITLIC 8TATE. Stt 

and control its. growth. Hence the true philoflophj is this, — ikt 
positive brain is unfolded, because there was a spiritual brain behind 
it possessing a corresponding character and construction. Hence, 
too, in accordance with these principles, the negative brain was de- 
veloped, which is called the cerebellum. And the same law lies 
behind or back of every other structure. For instance, — ^the external 
ear, whi(& the material eye can perceive, is only a sign which the 
interns^ ear has put forth, in order to invite impressions from the 
objective world. 2^ with the visible organ of vision. Its Mr mech- 
anism and delicate proportions may be considered as the external 
form of the spiritual organ of vision which springeth, in a ochres- 
ponding manner, from the interior iH^in. When you see water 
rippling through the verdant meadow, you very naturally inquire 
as to its source. You can not understand effects unless you study 
causes. The purling stream inevitably suggests to your mind the 
idea of a fountain spring — ^the external effect must flow from some 
interior cause. When you gaase upon the full-blown flower, yoa 
simply see the visible form of invisible principles — ^principles, which 
were deposited in the httle germ that seemed almost void of life. 

The true philosopher never confines his investigations to the ex- 
ternals of creation. He must interrogate internal and hidden laws. 
The ear, the eye, the leg, the arm, the viscera, the brain — ^how came 
these structures to exist ? Why are there two of each organ ? 
Why are there two sets of muscles — ^the one to contract, the other 
to expand, and vice versa — ^when motion is commanded by the in- 
visible potencies of the Will ? Why are there two sets of nerves, 
or magnetic conductors, going to and from the sensorium — ^the 
one to convey Hfe-principles from the brain to all parts of the 
body, the other to receive impressions from the external world 
and transmit them to the seat of Love and Wisdom — ^to the throne 
of government — ^which is the Brain? Why is the brain the 
behest part of the whole oiganism ? Why is it placed upon a 



Digitized 



by Google 



S86 THB GREAT HARMONIA. 

pedestal, and made to rule the body as the engineer governs the 
looomotive ? 

These are philosophical questions. And we should seek the re- 
plies in the very place where they are asked. The brain grows on 
the top of the body for the same reason that the rose unfolds on 
the summit of the stalk. It is the flower of the physical form ; and 
it governs the body because it is the grand reservoir of motion, 
life, sensation, and intelligence. The double arrangements, visible 
throughout the body, are external manifestations of corresponding, 
but unseen, powers which enter into the constitution of the immortal 
mind. The body is possessed of various dualisms — such as two arms, 
two legs, two eyes, two ears, two brains, &c., — ^because every thing 
in the vast empire of creation is originated, controlled, perfected, 
and maintained upon positive and negative principles. This is the 
order of Nature. But when we confine our attention to the human 
mind, we find a still more valuable reason for the existence of these 
double structures. 

Not only do we find that the eyes, ears, limbs, brains, &c^ are 
constructed and situated in the living temple with strict reference 
to the relative laws of positive and negative dynamics or moving 
potencies ; but we also find the still more delightful truth, that 
these double forms are visible because there are corresponding forms 
behind or within them ! Thus the law of cause and effect conducts 
us most deliberately to the soul. If a body moves, there must be 
therein a cause of motion. K a body is endowed with eyes and 
ears, there must be a cause of such organs in the very bosom of 
vitality. In accordance with this reasoning, I desire you to conceive 
the idea that the mind, which develops the organs of external sense, 
is itself provided with identical senses. These interior senses create 
and unfold the outward agents of perception just as thoughts clothe 
themselves in words; the words are the forms into which the 
thoughts incarnate their indwelling powers of vitality. You can 



Digitized 



by Google 



MAK'B 80MKAMBXTLIG STATB. M7 

noi; think without words ; neither csn the mind poeness the princi- 
ples of seeing and hearing unless they clothe themselves immedi- 
ately with appropriate material vestures. This is a law of Nature ; 
it applies to every thing in her every department of principle and 
sphere of external development. This conception of things I hold 
to be essential to a proper understanding of the phenomena of som- 
nambulism, to which I intend presently to direct your attention. 

As a matter of physiology, and with a design to assist the eluci- 
dation of this very interesting subject, let me fix your thoughts upon 
a few explanations. Somnambulism ihay be produced naturally, 
or it may be superinduced by manipulations. It matters not, how- 
ever, how this state of existence is obtained ; for the results or mani- 
festations are invariably the same in character, but frequently 
different in degree. While some persons in this condition possess 
but little perception or powers of accomplishment, others manifest 
much more than their usual clearness of intellect and energy 
of muscle. But in nearly all cases, the same individual, when 
awake and when somnambulic, appears like two entirely different 
characters. 

Here it becomes a very interesting question : " How can these 
totally different conditions be produced or exhibited in one indi- 
vidual ?" The answer to this interrogation will, while it tends to 
increase our knowledge of mental physiology, do much toward 
making the future state of the soul a very comprehensible subject. 

It is proper to preface this explanation with the proposition, 
which I have all along insisted upon, that the entire organism of 
Nature is pervaded with a spiritual or vitalizing Principle. It is 
diffused throughout all the wide realms of creation, like the me- 
dium of sensation which permeates the human body. The recent 
researches of several eminent experimental philosophers have done 
much toward making the existence of this unseen medium a matter 



Digitized 



by Google 



d88 THB GREAT HARMONIA. 

of fiuniliar demonstration ; they have, to saj the leasts made it a 
subject of unmistakable probability. But aside from what j^ya- 
iologists have done on this head, I can assure you that there is a 
universal vital principle, which, while it establishes a means of com- 
munication between all bodies in nature, and is the great sensa- 
tional medium, so to speak, which pervades the illimitable nervous 
system of the universe, is nevertheless far inferior to, and vastly 
different from, that celestial combination of elements which consti- 
tute the Divine Being. And yet, when man becomes highly culti- 
vated in his affections and intellect, all elements will be invested 
with a diviner meaning, even to the recognition of the Supreme 
Being in their silvery depths. There will then be no more mere 
electricity, no more common magnetism, no more sunlight or ma- 
terial heat ; for as man develops into the spiritual he will spiritualize 
the natural, and naturalize the spiritual, to the just estimation and 
equilibrium of both. The consequence of which will be a higher 
and diviner appreciation of those things which we now regsurd as 
the common and unsanctified realities of existence. Then, too, the 
general mind wiU esteem that which I have termed a universal 
vital Principle, as the sensational emanations of a Central Divinity. 
The fluid in question is the grand vehicle of universal influence. 
In pervading and traversing bodies, it modifies them, and is equally 
modified by them in turn. When it circulates from one body to 
another, with the same quantity of power and velocity, these two 
bodies are maintained in harmonious relations one toward the 
other. It is also through the instrumentality of this general me- 
dium that our nerves receive sensations from surrounding objects 
or bodies. Let us all the while bear in mind the duality or two- 
fold organization of man. Let us think of his sensible and super* 
sensible state — ^his material and spiritual — ^his human and his 
angelic nature. The discoveries and developments of Animal Mag^ 
netism have demonstrated, most conclusively, that when the rapt 



Digitized 



by Google 



MAN'S SOMNAMBULIC STATB. 239 

poet has appealed to the unfettered energies, higher prindples, and 
imperishable character and loveliness of our spiritual nature, he has 
not wasted his loftiest aspirations and- measured expressions upon 
metaphysical abstractions and poetical rhapsodies, but upon a living, 
glowing, glorious truth which no imagination can exceed or talent 
exhaust! Man's present visible organization, being as it is the 
cradle of the spirit^ is perfectly adapted to the objects and con- 
volving circumstances of the external world ; while his invisible being 
is preparing to unfold, as the flower from the bud, to rise above the 
sensuous conditions of this life into a brighter, purer, loftier sphere, 
where passion and judgment will have attained the summit of an 
harmonious concord. Thus the disclosures of magnetism inspire us 
with a deep, delightful faith ; with a clear perception of a future 
destiny ; with an exalted conception of the interior nature of man ; 
and puts us in the possession of a knowledge of immortality which 
is more demonstrable than a distant country, which is as firm as the 
fiuniliar principles of physiology, and as immutable as the laws that 
control the concentric firmaments. 

Let us, then, keep our minds upon the two-fold nature of man. 
Let us remember that, besides the material or visible organs of 
sense, man is endowed with corresponding internal senses, of which 
the nervous system is the magnetic flexus or wires which connect 
the interior being with the objective world. The nervous system 
xnay be considered a kind of mercurial bridge upon which the exact 
image of external objects and influences travel into the sensorium. 
The spirit thus holds converse with the outer world. The mind 
sees, the mind hears, the mind feels, the mind reflects ; all else is 
blind — deaf — dead. But, as I have before shown you, the mind 
clothes itself in physical vestments, with senses adapted to the con- 
ditions of the present mode of existence ; but owing to the exceed- 
ingly close connection between these two bodies, it is ahnost 
impossible for the common mind to discriminate between them; 



Digitized 



by Google 



840 THE OREAT HABMOHIA. 

lienoe the irorld is aivmyn in po oaoaa km of a matgriftlktie aehool ei 
philoeoidifflB, who, while .ibey attempt to explain the system aad 
phenomfflia of mind <m the hypothesis that matter atid mechanism 
are inseparably alMed, aad fisiil, yet this school does much toward 
preventing the growth of sickly saperstitions amoi^ the clergy. 
While the chemist and phynologist can not detect the presence of 
the ^iritual body as distinct from the material encasement^ the 
magnetic power steps in, separates the inner from the outer, and 
opens to onr vision a magnificent arcannm and a universe oi new 
tnith« 

In the power of magnetism, the same person may he made to 
appear like two individuals, both in his deportment and expression. 
Should, by any cause whatever, the external senses be confused, 
deadened, and closed, the internal organs of sensibility beocmie im- 
mediately intensified in their capabilities, and alone perf<»rm the 
functions common to those of the external body. The vital prindr 
pie, which before pervaded the external portions of the <»ganism, is 
now transferred to the interior departments of tibie body, and ixokr 
ducts impressions of the most fine and delicate character to the 
mind. These impressions are very distinct and delightful, because 
the attention and sensibilities of the mind are no loi^r confiised, 
diluted, benumbed, or distracted by the intrusion of impressions 
from the outer world, which is common to the ordinary state. This 
state is somnambulism. 

Somnambulimn may be philosophically considered as the ineipir 
ent manifestation of the spiritual faculties, in contradistinction to 
those of the mere visible organization. It will be obs^ved that 
somnambulism is not clairvoyance, except in a very infericNr degree ; 
yet it is the same in character, and is a state which can be easily 
oultivaied into a high kind of mental illumination. Jt is very 
desirable, therefore, that, especially on the present occanon, you 
confine your thov^ts to the simple naanifestatiims of somnamha- 



Digitized 



by Google 



MAN'S SOMNAMBULIC STATE. 841 

Ksm ; for, by a proper conception of this mental condition, you will 
find your minds perfectly prepared to accept all the phenomena of 
Spiritual Clairvoyance on the basis of a mental science which is just 
ascending to its appropriate position before the world. 

Somnambulism is the first demonstration of the independence of 
the soul. It is clairvoyance undeveloped. The medical profession, 
however, foster a different theory ; and the talented members of 
churches, and the chief rulers of theological science, appear to 
regard the whole subject with the most profound and reprehensi- 
ble indifference, from which improper condition they will be even- 
tually aroused, to the position of self-defense, by the superior 
intelligence of the masses that unfurl the banners of Progress ! 
The medical professions, as a general thing in this country and upon 
the Continent, diagnosticate somnambulism as a disease of the 
nervous system. And Christians, who should make themselves 
acquainted with some evidences of the soul's immortality and indi- 
vidualism, are in the habit of treating such mental manifestations 
as the workings of the tender imagination. " We do not know," 
says the talented Dr. Hufeland, " either the essence or limits of this 
astonishing power ; but every thing proves that it penetrates the 
depths of the organism, ^nd the internal life of the nervous system ; 
that it may even affect the mind itsell^ and disturb its ordinary 
relations. Whoever, then, undertakes to govern and direct this 
mysterious power, attempts a very bold and responsible task. Let 
him consider well that he is probably penetrating, as far as is possi- 
ble, into the most elevated laves of Nature. Never let him enter 
this sanctuary without reverential fear, and without the most pro- 
found respect for the immortal Principle which he attempts 
to set in operation." Now this is the true spirit of inquiry — ^the 
true basis of a scientific investigation. But he who resigns the use 
of his reason, and consigns all philosophical topics to the medical 
profession and yields all psychological knowledge to the gentlemen 

21 



Digitized 



by Google 



343 THB ORBAT HARMONIA. 

ci ihe gown, is not prepared to pronounce even the sunplest <^m- 
ion upon a subject which promises as much pleasure to the peas- 
ant as to the king. It takes hold upon immortality. It stands 
upon the watch-tower, and points the trareler to sublimer spheres. 
There are some who know the value of somnambulism as a dem- 
onstration of the soul's immortality. According to the opinion of 
a celebrated French author — ^M. Colquhoun — ^the study of the phe- 
nomena of human magnetism has lately accomplished more won- 
ders, than all the preaching ever heard in France, by weaning 
many from the deadly errors of materialism and infidelity, and 
giving birth to a sound spiritual and religious faith. This author 
affirms, that ^ the state of somnambulism is one totally different 
from that of ordinary life, — ^a state, in which the animal sensibilities 
imdergo an essential change, — a state in which the ordinary activity 
of the corporeal faculties is suspended for a time, and the internal 
instinct — the immaterial principle — the very soul itself — displays 
its unfettered energies, independently of the material organs." 
Wordsworth, the true philosophical poet, prophetically and very 
accurately described this mental conditon, before he had any practi- 
cal knowledge of it, which he obt^uned on his ascension to the spir- 
itual country. He calmly writes concerning this state, although 
wholly unintentionally, as one — 

" In whom the burden of the mystery, 
In whom the heavy and the weary weight 
Of all thiB unintelligible world 
Is lightened : that serene and blessed state 
In which the affections gently lead us on, — 
Until the breath of this corporeal frame, 
And even the motion of our human blood 
Almost suspended, we are laid asleep 
In body, and become a living soul : 
While with an eye made quick by the power 
Of harmony, and the deep power of joy, 
We see into the life of things." 



Digitized 



by Google 



MAN'S SOMNAMBULIC. STATE. S48 

Wordsworth, in thus undesignedly describing this state of the 
soul, has proved himself as sound a prophet of a divine reality as 
any Jewish Rabbi or Judean shepherd, whose sayings are incorpo- 
rated in what we are educated to term the Holy Bible. 

Somnambulism, whether natural or superinduced, has done more 
good, than all the sermons that were ever penned, in the field 
of human skepticism. Some intelligent author hath said, that 
" human magnetism is a natural cause, which explains all the effects 
formerly attributed to magic and witchcraft, as electricity explains 
the thunder, as astronomy explains the appearance of comets, as a 
knowledge of the different laws of Nature explains all those phe- 
nomena, which, in past times of ignorance, were ascribed to super- 
natural agents.^* The doctrine that an emanation of vital magnetism 
from one individual, directed by his will, may act upon another 
individual — just as an emanation from the brain acts upon the fin- 
gers — does not conduct us to the belief of the action of demons ; 
on the contrary, such a philosophy effectually annihilates this mis- 
erable superstition, by teaching us most impressively to see in our- 
selves the efficient cause of many effects which were in more remote 
periods of the world ascribed to strange, supernatural, and chimeri- 
cal potencies. A German writer, while his mind was swelling with 
gratitude for what the disclosures of magnetism had done for him 
in his skepticism, thus breathed forth his sentiments : ^' The phe- 
nomena of human magnetism are facts, which can no more be 
doubted, than can the reality of those meteoric stones which occa- 
sionally fall from the heavens. If there be any bridge — ^any con- 
nection — ^between this and the other world, any transition from the 
temporary life of the soul to the eternal life of the spirit, these 
phenomena must be capable of giving us some insight into the 
subject. They deserve, therefore, in spite of all danger of deception, 
our most serious attention ; as it would be equally foolish, in the 
face of such amply attested experience, to deliver ourselves over to 



Digitized 



by Google 



844 THE GREAT HARMONIA. 

an all-denjing skepticism, and to resign ourselves to a blind fiiithy 
in the case of every alledged phenomenon. Somnambulism affords 
us at least, in its already admitted facts, the incontestible proof that 
higher powers reside in man, which stretch beyond the narrow 
sphere of this rude sensual existence, and transcend the horizon of 
the human understanding entangled in its abstractions." 

It should be remembered that somnambulism may exist, and yet 
the patient may not be able to obtain any impressions or knowledge 
from the Spirit Land. A person in this state, without the use of 
any of the external organs of sensibility, sees and distinguishes 
objects as distinctly as when awake and in his ordinary condition. 
But the difference between somnambulism and clairvoyance is this : 
while the somnambule is capable of moving about, by day or nighty 
with equal if not superior confidence and security — carefully avoid- 
ing all objects that may happen to stand in his way ; the clairvoy- 
ant, on the higher plane of perception, can survey as accurately, tho 
interior of objects — not excepting the earth, the human body, and the 
soul — and even can extend his vision far into the Hfe of things. But 
still higher is the Spiritual State, which I shall hereafter eluddate. 

Some individuals are natural somnambulists ; others are capable 
of it only while under the magnetic influence. And yet it matters 
not how the interior senses are opened, because the manifestations 
are the same as a general principk. While in this state, the 
patient performs things, of which he is absolutely incapable when 
in his ordinary condition. He frequently exposes himself fearlessly 
to dangers from which he would otherwise shrink with terror. He. 
reads, writes, sings, plays, thinks, reflects, reasons, and performs a 
variety of the most delicate operations — ^both intellectual and me- 
chanical — ^not only as if he had the complete use of all his corpo- 
real senses, but as if the power, acuteness, and delicacy of his 
natural faculties were actually increased — ^which- is the fact — ^in con- 
sequence of being emancipated from their organic thraldom. 



Digitized 



by Google 



MAN'S SOMNAMBULIC STATE. 245 

The following interesting aeoonnt originally appeared in the 
Manchester (England) Courier, and has been extensively copied in 
the public journals of this country as entitled to unreserved cre- 
dence. It presents in a high degree of perfection, a phenomenon 
which in its general features is constantly occurring, and which may 
be witnessed by any one who will take the pains to institute the 
proper experiments on subjects duly susceptible. The explanation 
of the phenomenon given by Mr. Braid, as mentioned in the two 
dosing paragraphs of the extract, does not appear satisfactory. 

" On the 3d inst. Mad'Ue Jenny Lind, accompanied by Mr. and 
Mrs. Schwabe, and a few of their friends, attended a seance at Mr. 
Braid's, for the purpose of witnessing some of the extraordinary 
phenomena of hypnotism. There were two girls who work in a 
warehouse, and who had just come in in their working attire. 
Having thrown them into the sleep, Mr. Braid sat down to the 
piano, and the moment he began playing both somnambulists ap- 
proached and joined him in singing a trio. Having awakened one 
of the girls, Mr. Braid made a most startling announcement regard- 
ing the one who was still in the sleep. He said, although ignorant 
of the grammar of her own language when awake, when in the 
deep she could accompany any one in the room in singing songs in 
a»y language, giving both nates and words correctly — a feat which 
she was quite incompetent to perform in the waking condition. 
Mr. B. requested any one in the room to put her to the test, whea 
Mr. Schwabe played and sang a German song, in which she accom- 
panied him correctly, giving both notes and words simultaneausli/ 
with Mr. Schwabe. 

'* Another gentleman then tried her with one in Swedish, in 
which she also succeeded. Next, Jenny Lind played and sang a 
slow air, with Swedish words, in which the somnambulist aoc<Hn- 
panied her in the most perfect manner both as regarded words and 
music. Jenny now seemed resolved to test the powers of the som- 

21* 



Digitized 



by Google 



246 THS GREAT HARMONIA. 

nambitlist to the utmost by a contiimed strain of the most difficult 
roulades and ectdenzas, including some of her extraordinary sostenuto 
notes, with all their inflections from pianissimo to forte crescendo, 
and again diminished to thread-like pianissimo, but in all these 
fantastic tricks and displays of genius by the Swedish Nightingale, 
even to the shake, she was so closely and accurately tracked by the 
somnambulist that several in the room occasionally could not have 
told, merely by hearing, that there were two individuals singing — 
so instantaneously did she catch the notes and so perfectly did their 
voices blend and accord. 

" Next, Jenny having been told by Mr. Braid that she might be 
tested by some other language, commenced ' Casta Diva,' in which 
the fidelity of the somnambulist's performance, both in wcurds and 
music, fully justified all that Mr. Braid had alledged regarding her 
powers. The girl has naturally a good voice, and has had a little 
musical instruction in some of the ^ Music for the Million' classes, 
but is quite incompetent of doing any such feat in the waking con- 
dition, either as regards singing the notes or speaking the words 
with the accuracy she did when in the somnambulist state. She 
was also tested by Mad'lle Land in merely imitating language, when 
she gave most exact imitations ; and Mr. Schwabe also tried her by 
some difficult combinations of sound, which he said he knew no one 
was capable of imitating correctly without much practice, but the 
somnambulist imitated them correctly at once, and tliat whether 
spoken slowly or quickly. 

'' When the girl was aroused, she had no recollection of any thing 
which had been done by her, or that she had afibrded such high 
gratification to all present. She said she merely felt somewhat out of 
breath, as if she had been running. Mr. Braid attributes all this merely 
to the extraordinary exaltation of the sense of hearing, and the muscu- 
lar sense at a certain stage of the sleep, together with the abstracted 
state of the mind, wh)ph ep^ble^ the patients tp i^noentrate their 



Digitized 



by Google 



MAN'S SOMNAMBULIC STATE. 247 

undivided attention to the subject in hand, together with entire con- 
fidence in their own powers. 

" By this means, he says, they can appreciate nice shades of dif- 
ference in sound, which would wholly escape their observation in 
the ordinary condition, and the vocal organs are correspondingly 
more under control, owing to the exalted state of the muscular 
sense, and the concentrated attention and confidence in their own 
powers with which he endeavors to inspire them, enables them to 
turn these exalted senses to the best advantage. It is no gift of 
intuition, as they do not understand the meaning of the words they 
utter ; but it is a wonderful example of the extraordinary powers of 
imitating sounds at a certain stage of somnambulism. And won- 
derful enough it most assuredly is." 

In almost all such cases the external eyes of the somnambule 
are either exactly closed, or else open and staring— destitute of ex- 
pression and sensibility ; and ^^ from the decisive experiments that 
were made," says a French physician, " in a great variety of instan- 
ces, it appears clearly to be made out, that the feculty of sight 
neither was, nor could possibly have been, exercised through the 
medium of the usual organs of vision." All the other senses — 
hearing, smeUing, tasting, feeling, &c. — are generally dormant or 
entirely suspended. The somnambule is also capable of answering 
distinctly any questions, of a terrestrial character, which may be put 
to him, and, occasionally, of sustaining a rational conversation. 
" One of the most remarkable characteristic circumstances attending 
this singular state of existence, and which is also found invariably 
accompanying the clairvoyant state," says a writer, " is this : on 
ai^aking, the individual who had thus insensibly performed all these 
astonishing operations, retains no recollection of any thing that oc- 
curred while he was under the magnetic influence." Cases of natural 
or magnetic somnambulism have become so common that it is 
deemed unnecessary to furnish any especial instances. Hundreds 



Digitized 



by Google 



d48 THB GREAT HARMOKIA. 

eonld be quoted ; but almost every femily knows, experimentallj, 
something of the state, and much of its symptomatic peculiarities. 

Apparent death is not always accompanied by a suspension of 
oonsdousness, for in some cases the mental faculties haye been en- 
gaged in an exalted manner, a singular and well authenticated 
instance of which is related in the Psychological Maga^ne. ^ A 
young lady, after lying ill some time, to all appearance died. She 
was laid in her coffin, and the day of the funeral was fixed. When 
the lid of the coffin was about to be nailed down, a perspiration 
was observed on the body ; life soon after appeared ; at length she 
opened her eyes and uttered a most pitiable shriek. She said it 
seemed to h^, as if in a dream, that she was really dead ; yet she 
was perfectly conscious of all that happened around her in this 
dreadful state. She distinctly heard her friends speaking, and 
lamenting her death, at the side of her coffin. She felt them puU 
on the dead-clothing, and lay her in it. This feeling produced a 
mental anxiety which was indescribable ; she tried to cry, but her 
soul was without power, and could not act on her body. She had 
the contradictory feeling as if she were in her body, and yet not in 
it, at one and the same time. It was equally impossible for her to 
stretch out her arm, or to open her eyes, or to cry, although she 
continually endeavored to do so. The internal anguish of her mind 
was, however, at its utmost height, when the funeral hymns began 
to be sung, and when the lid of the coffin was about to be nailed on. 
The thought that she was to be buried alive was the one that gave 
activity to her soul, and caused it to operate on her corporeal frame.'* 

It has been asserted by several very honest persons, that they 
have experienced a consciousness of being out of the body. 

Perhaps the clearest and most positive testimony to the &ct, is 
that ^ven by Dr. Adam Clarke, the learned Wesleyan, who, when 
relating his recovery from drowning, stated to Dr. Lettsom, that 
during the period of his apparent unconsciousness, he felt a new 



Digitized 



by Google 



MAN'S SOMNAMBITLIC STATE. 249 

kind of Kfe. These are his words : — " All my views and ideas 
seemed instantly and entirely changed, and I had sensations of the 
most perfect felicity that it is possible, independently of rapture, for 
the human mind to feel. I had no pain from the moment I was 
submerged ; a kind of green color became visible to me ; a multi- 
tude of objects were seen, not one of which, however, bore the least 
analogy to any thing I had ever beheld before." When preaching 
in aid of the Humane Society, at the City-road Chapel, in London, 
he said, * I was submerged a sufficiently long time, according to 
my apprehensions, and the knowledge I now have of physiology, 
for me to have been so completely dead as never more to exist in 
this world, had it not been for that Providence which, as it were, 
once more breathed into me the breath of this life." 

It has been my impression to furnish you the rationale of this in- 
cipient manifestation of the interior senses of the mind, concerning 
which you will each know more when you are raised in a spiritual 
body to the corresponding world beyond us. 

A subject which takes our affections into its strong embrace, and 
empowers the reasoning faculties with a fresh proclivity to probe 
the deep depths of truth, must be approached and fostered with a 
religious reverence. When you approach it, I admonish yon to 
trifle not, but take off your shoes, for it is holy ground. It refers 
to our deepest vitality. It touches gently the finest feelings of 
the mind, and throws a deep magnificence and a grand beauty over 
the whole arcanum of our future destiny ! The double nature of 
man is proved to a demonstration. The external man corresponds 
to the internal man. And the eyes of the mind put on the material 
organs in order to see the external world. But magnetism, like an 
angel from the sphere of knowledge, plays upon the material 
sense — bids the living principle to go within — shuts the outer doors 
of the temple — locks the sentinels in the depths of sleep; and 
touches the spirit of wisdom in the soul, and, lo! the secrets of 



Digitized 



by Google 



350 THB GREAT HAKMOKIA. 

Nature are revealed, and the human mind is illuminated with light 
reflected from a world of new realities. 

Human magnetism is not forced to rely upon any one solitary 
and partial claim to notice and consideration. Its roots are run- 
ning far beneath, and extensively throughout, the general ground of 
humanity. It holds the tendrils of many hearts in its power. And 
the noblest theories are forced to do homage to this new science, 
because its light is greater and more positive. It invests the tem- 
ple of Nature with a new significance. It brings the planets nearer, 
and begets a friendship withjn us for their beautiful inhabitants. 
Beautiful and grand realities are being disclosed to us from the 
granite sides of creation, which were formerly prison-houses and the 
hiding-places of innumerable mysteries ; and the black clouds that 
have for ages concealed from our vision the sweet joys which per- 
tain to our future, are penetrated and removed from off the firma- 
ment's fece which now smiles upon us like a new-bom babe ! " We 
stand," says a celebrated G-erman physician, " before the dawning 
of a new day for science and humanity, — a new discovery awaits us, 
fer surpassing any that has been hitherto made, which promises 
to afford us a key to some of the most recondite secrets of Nature, 
and to open up to our view a new world." In the simple phenom- 
ena of ordinary somnambulism we behold the glimmerings of a 
spiritual reality, — the incipient manifestation of a higher power. 
For, even so, in the bud we see indications of the coming flower ; 
in the child the future man ; in the man the angel, which is tend- 
ing progressively toward higher and happier destinations I 



Digitized 



by Google 



LECTURE XIX. 

TBS HBNTAL FACULTISS CONBIDEEED IN RXLATION 
TO CLAIRVOTANOS. 

In the religious department of man's mental constitution are to 
be found some of the most mysterious laws of his nature. His 
mind, like his muscles, has expansive and contractive powers — fac- 
ulties which receive and impart ; ebb and flow like the ocean tides. 

Phrenological science has discovered, classified, and named the 
mental faculties, and very truthfully, too, to a great extent. The 
mind is ascertained to possess j^ulties which guard and protect the 
whole economy, and faculties, also, which refine and expand all the 
subordinate sensibilities of the soul, and convey them upward to 
states and spheres which pertain to higher and holier existences. 
For instance, — ^while Alimentiveness, Secretiveness, and Acquisitive- 
ness operate in the mental economy as guardians and conservators 
of the internal welfare of the individualism ; Ideality, Benevolence, 
and Veneration act, on the other hand, as angels which open the 
blinded eyes of the mind, invigorate its aspirations, lead it out be* 
yond the changeful earth, and point upward to that Eternal Mind, 
which lights with a brilliant glory the temple of the universe. 

These contractive and expansive faculties of the mind preserve, — 
when they are properly developed and harmoniously exercised, — ^its 
health and equilibrium. While one group of faculties watch the 
personal interests of the physical and spiritual organism ; the other 
group counteract the tendency to extremes, and teach the mind to 
expand its sphere of enjoyments as wide as the ocean of human ex- 
istence. One combination of mental powers renders the individual 



Digitized 



by Google 



252 THE GREAT HARMONIA. 

exceedingly selfish and egotistical, while the higher combination 
causes the individual to forget self, as self locally considered, and 
expands his sensibilities to the sphere of all human sensation and sym- 
pathy. It matters not, however, how expansive the mental sympa- 
thies are, they may still all be summed up in the word, self — which 
is the center and circumference of the individualism. If the indi- 
vidual is unfolded enough to elevate his thoughts above the local 
wants and contracted desires of the body and mind, then he has 
simply expanded himself into a larger sphere of existence. The 
mind that has grown large enough to love the neighbor as himself 
has then simply enlarged the scope of its individuality. It seeks its 
enjoyments in a wider field. Self has widened its circle so that the 
neighbor is embraced ; but it is still self notwithstanding. This 
is a law of the individualism, and it is not possible to escape its 
legitimate workings. 

The contractive faculties of the mental economy exert a strong 
restraining influence upon all the physical functions, while the ex- 
pansive faculties act in the capacity of moral reformers. The latter 
give rise to all the high and magnanimous sentiments which dilate 
the soul. They originate also the ' religious aspirations, and urge 
the mind to seek its happiness far beyond the mere locaHty of the 
body and its selfish demands. They show that enjoyment consists, 
not in those Httle and trifling affairs which pertain to physical and 
merely personal comforts, but in the free and full exercise of the 
reasoning faculties in the boundless fields of humanity and nature. 
They hkewise render the soul clairvoyant by opening its interior 
senses, which can detect and trace out the life of things. The truly 
illuminated mind is one whose contractive powers are constantly 
under the positive control of the expansive faculties, — just as the 
strong arm is big with muscle and with all the appendages which 
expand and give power. The conclusions, therefore, to which, on 
this occasion, I am impressed to lead you, are these : First, that a 



Digitized 



by Google 



MAN'S CLAIRVOYANT STATB. 253 

well-balanced development of the contractive and expansive leni- 
ties, is essential to individual harmony ; second, that the religious 
laws of the mind are the magnetizers which tend to throw the 
whole spirit into a superior condition, and this state is far in ad- 
vance of natural or induced somnambulism, which is generally 
esteemed as clairvoyance by those who have not separated the 
mental states. 

Every man who subdues his egotistical and selfish propensities ; 
who takes the government of his soul into his own reason ; who 
rules within himself a law unto himself — such, in very truth, are 
in a condition which may be truthfully regarded as pre-eminently 
" superior'' to any other general state of which the mind is consti- 
tutionally capable. I will not now, however, anticipate too com- 
pletely the " spiritual state*' of the soul, — which I am impressed to 
consider familiarly on some fixture occasion, — ^because, naturally suc- 
ceeding the " somnambulic state" is the " clairvoyant state," which 
I am more particularly moved to philosophically analyze and ex- 
plain, if possible, to your full satisfaction. 

One general source of skepticism and erroneous inference in re- 
gard to the phenomena under consideration, is, the custom of con- 
founding totally different states, and estimating them all as " the 
mesmeric state," or " the clairvoyant state," &c. — ^thus frequently 
making the general condition accountable for each and every thing 
which may have resulted fi-om a very superficial state of mind. The 
truly scientific mind would not allow such indiscrimination to char- 
acterize his observations. He would discover every variety of 
symptoms in the subjects of magnetism, which would indicate dis- 
tinct degrees and states of mind. The state of clairvoyance is ex- 
ceedingly rare, and, when developed by the volition or manipula- 
tions of another, inevitably depends very much upon the particular 
temperament of the operator, combined with the constitutional pre- 

22 



Digitized 



by Google 



854 THE GREAT HARMONIA. 

dispontion of tbe subject ^The best and most IntereslaBg < 
of the clairroyant state,^' remarks a French amthor, ''are those 
which have occurred naturally — ^that is, without the emploTmeiit 
of any artificial means. The infBrior magnetic states are frequently 
mistaken for the higher condition of clairvoyance, which is a source 
of much error and skepticism." And the same writer goes on to 
say — ^that, " the alledged propensity to deception in common som- 
nambulists has been conspicuously remarked by almost all observers 
of these phenomena,— especially in the case of females, which dis- 
position has been generally attributed to their unhappy vanity and 
love of display. But I suspect it is owing, in a great measure, to 
the importunity or mismanagement of the operator, or of those in 
communication with the subject. This propensity to deception has 
never been known to occur in the highest states of clairvoyance, in 
which the faculties appear to be quite spiritualized. We can not, 
however, be too cautious in putting questions to somnambulists, or 
in taxing their powers too much, because they may themselves be 
deceived, and deceive others, without the. least design. It should 
be remembered, also, that the thoughts and desires of the operator 
have a great influence on almost all somnambulists. In all cases, 
therefore, we should endeavor to discriminate as accurately as pos- 
sible the precise state in which the subject may happen to be, in 
order to ascertain what he is capable of doing and seeing with a 
certainty." 

It must be confessed, that, especially to the unsystematic and 
superfidal thinker, the different magnetic conditions are extremely 
difficult of an accurate classification. Because the phenomena differ 
very much in different individuals, and sometimes even in the same 
individual at different times as the circumstances diiOfer which attend 
the induction of the state. And besides this, the transition firom 
one condition to another, firom a low to a high state, and the reversci 
la 8<»netimes instantaneous and imperceptible. The states often 



Digitized 



by Google 



MAN'S CLAIRVOTAlffT STATE. 955 

manifest unezpeoited divergences and convergences — contractions 
and expansions — so that, in fact, it is exceedingly difficult to ascer- 
tain the boundaries, latitudes, an^ longitudes of a condition which, — 
because we do not yet know how to govern it, — ^makes so many- 
angular revolutions on its magnetic centers. 

Clairvoyance, as you probably all know, is a French term, literally 
si^fying — clear vmon ; it does not imply any thing like a com- 
merce of thoughts and wisdom from the world of spirits. Qood 
somnambulism is manifested in individuals who can, without the 
use of the external organs of perception or sensibility, read, write, 
walk about, play, paint, perform delicate operations in mechanism, 
ifec. ; while good clairvoyance is indicated in persons who can see, in 
the same manner, but hundreds and thousands of miles through 
space and ail material substances. Thus, it will be observed, that 
clairvoyance is but the complete development of somnambulism, — 
an extension and expansion of the same identical state. The clair- 
voyant state may be considered, even at this growth of the nine- 
teenth century, as comparatively of very rare occurrence, — ^I say 
comparatively, because the inferior conditions are very numerous. 
Clairvoyance is a high state of mental exaltation. The Acuities of 
ob6ervati<m are particularly lucid and illuminated ; and yet, let it be 
remembered, this state may exist to a very high degree of accuracy, 
without the subject perceiving any thing actually spiritual or com- 
prehending much of that which pertains to the world of spirits. 

The truly clairvoyant mind is placed in a very peculiar relation 
to the external world. The individual is no longer a sensuous crea- 
ture, — ^a mind depending upon the outer senses for thought, sug- 
gestion, reason, contemplation, — ^but he is already in an interior life 
where it i& easy for him to see, to a great extent, into the hidden 
beauties and dynamics of Crejition. He is also very intuitional. 
When once in this state, no matter whether it was naturally or ar- 
tificially produced, he forthwith obtains a dear^ knowledge of his 



Digitized 



by Google 



856 THE GREAT HARMONIA. 

own mental and bodily condition — is enabled frequently, with aoeo* 
racy, to calculate the phenomena of disease, which will naturally 
and inevitably occur ; and the subject can ako determine upon the 
most appropriate and effectual application or remedies. In this 
state, the individual possesses all the powers of the somnambulist 
in a much higher degree of intensification and availabihty. Because 
while the ordinary "sleep-walker," as he is sometimes termed, has 
apparently only a portion of his mind under his own control, the 
clairvoyant is in the possession of all his voluntary powers of mind, 
except those which pertain to merely muscular motion ; and even 
these are, in rare cases, entirely available to the subject's vohtion. 

There is a world of psychological interest connected with the 
truly clairvoyant state. The psychometrician is generally one who 
does not enter any but the " sympathetic state,*' which I Jiave con- 
sidered in previous discourses. But between the veritable som- 
nambuhc and spiritual states there are a vast multitude of psycho* 
logical phenomena which can not but arrest the attention of the 
most scientific thinker or metaphysician. These mental symptoms 
pertain especially to the universal lucidity of the high and perfect 
state of clairvoyance. It is a great study to observe, first in detail 
and then in combination, the contemplative abstractions of the sur- 
fiace-sleeper ; then the ordinary vigil, reverie, and dreaming of the 
still advancing mind ; then the very " deep sleep" which succeeds 
the process of common dreaming ; then the transitions of the mind 
from inferior to superior states, in which higher dreaming, reverie, 
and vigil occur — such as characterized the mental state of Baron 
Swedenborg ; and, finally, the high and truly clairvoyant state, in 
which the soul extends its vision far and wide over the fields of 
creation, almost totally irrespective of objects or distance I 

The following is a good test of clairvoyance, taken from a recent 
work on Mesmerism by Dr. Gregory: — "At the house of Dr. 
Schmitz, rector of the High School here, I saw a httle boy of about 



Digitized 



by Google 



MAN'S CLAIRVOYANT STATE. 857 

nine years of age put into the magnetic sleep hj a young man of 
seventeen. As the boy was said to be a clairvoyant, I requested 
him, through his magnetizer, whom alone he heard, to visit men- 
tally my house, which was nearly a mile off, and perfectly unknown 
to him. He said he would, and soon, when asked, began to de- 
scribe the back room, in which he saw a sideboard with glasses, and 
on the sideboard a singular apparatus, which he described. In &ct, 
this room, although I had not told him so, is used as a dining-room, 
and has a sideboard, on which stood at that moment glasses ; and 
an apparatus for mnSnug soda-water, which I had brought from 
Germany, and which was then quite new in Edinburgh. I then 
requested him, after he had mentioned some other details, to look 
at the front room, in which he described two small portraits, most 
of the furniture, mirrors, ornamental glasses, and the position of the 
pianoforte, which is very unusual. Being asked whom he saw in 
the room, he replied, only a lady, whose dress he described, and a 
boy. This is ascertained to be correct at that time. As it was 
just possible that this might have been done by thought-reading, 
although I could detect no trace of any sympathy with me, I then 
requested Dr. Schmitz to go into another room, and there to do 
whatever he pleased, while we should try whether the boy could see 
what he did. Dr. S. took with him his son ; when the sleeper was 
asked to look into the other room, he began to laugh, and said that 
Theodore (Dr. Schmitz's son) was a funny boy, and was gesticula- 
ting in a particular way with his arms, while Dr. Schmitz stood 
looking on. He then said that Theodore had left the room, and 
after a while that he had returned ; then that Theodore was jump- 
ing about ; and being asked about Dr. Schmitz, declined more than 
once to say, not liking to tell, as he said, but at last told us that he 
also was jumping about. Lastly, he said Dr. Schmitz was beating 
his son, not with a stick, although he saw a stick in his room, but 
with a roll of paper. All this did not occupy more than seven or 

22* 



Digitized 



by Google 



258 THB GREAT HARMONIA. 

eight minutes ; and when Dr. Schmitz returned, I at onoe gave him 
the above account of his proceedings, which he, much astonished, 
declared to be correct in every particular. Here thought-reading 
was absolutely impossible ; for neither I, nor any one present, had 
the least idea of what Dr. Schmitz was to do ; nor indeed had Dr. 
Schmitz himself, till I suggested it, known that such an experiment 
was to be tried. I am, therefore, perfectly satisfied that the bo^ 
actually saw what was done ; for to suppose that he had guessed 
it, appears to me a great deal more wonderful." 

Every thing which I am impressed to affirm in this philosophical 
description of clairvoyance, is susceptible of the clearest -demonstra- 
tion by actual experiment ; indeed, I could quote facts innumerable 
in attestation of the points disclosed in this discourse. But this is 
deemed wholly unnecessary. The reader's prindpal desire, on this 
subject, must now be to know, how it is possible for the clairvoyant 
to see, without the organs of perception, as distinctly as we see with 
them, and to such an almost illimitable extent Now here let me 
urge you to remember this £aot, — ^that a person may be a good 
clairvoyant, so far as mere interior perception is concerned, without 
being much exalted in the intellectual departments of his mind. 
The eyes of his mmd may be opened, but his understanding may 
remain entirely unexpanded. I have seen good clairvoyants who 
could see diseases in the living body, who could read thought, who 
could discern distant objects, who could see even the swelling 
bosom of the planet Saturn; and yet their understanding, or 
wisdom- principle, was so undeveloped that they did not know how 
to denominate the disease, nor how to discover the proper remedies, 
nor how to express the thought which they perceived, nor describe 
the objects or the planets which were plainly unfolded to the almost 
universal sweep of their vision. This huct will not surprise us when 
we recollect, that clairvoyance means simply " clear vision,'' without 
any reference whatever to the state of the understanding. You all 



Digitized 



by Google 



MAN'S CLAIRVOYANT STATE. S59 

yery well know, that the Indiaa can see as htj with his natural organs 
of vision, over the geological manifestations of a country as the educa- 
ted Professor A. ; but the latter can easily understand those strati- 
fications of rock which the Indian would pass by as things utterly 
transcending the available abilities of his intellect So with some 
individuals who attain the truly clairvoyant state. They see things 
]yhich their limited intellects will not grasp ; hence frequently, in 
their descriptions, they utterly fetil to impart a dear and accurate 
idea of that which they may perceive with the utmost distinctness. 
Hence it is that even good seers are occasionally led into misappre- 
hension ; not because of the suggestive influxes which some super- 
stitious sectarians suppose emanate from evil spirits ; but solely in 
consequence of a want of comprehension on the part of the subject 
Let it be duly impressed, therefore, upon your understandings, that 
the clairvoyant state is not one which puts the subject in the pos- 
session of boundless wisdom, but a condition, properly speaking, in 
which the mind has a clear vision, independent of the external 
senses, to an extent always proportionate to the degree of the state, 
and the fineness of his interior temperament 

We come now more immediately to the question — ^how can this 
" clear vision*' exist ? 

To fully elucidate this question, it is essential to first comprehend 
the nature of bodily vision, — especially its source and principles. 
But it will appear wholly unnecessary for me to repeat, what I have 
frequently alluded to throughout these discourses — ^namely, — ^that 
the outer organs of vision are constructed upon positive and nega- 
tive laws ; and that, from the universal exhibitions of a system of 
duahty or twofold organization, it is but common sense to infer that 
the outer organs of vision, like all the other senses, are but the ex- 
ternal form of interior correspondential principles, as words are the 
forms of thought* The source of ordinary perception is, therefore, 
very simple and easily understood. Here, then, let us commence 



Digitized 



by Google 



SM THB QRBAT HARMONIA. 

cfor ezplaiiaiion. Suppose you desire to produce, tlurough fhd 
agency of manipulations^ the cUdnroyant state. To acoompliBh thisy 
you must first induce the magnetic condition. Let us now inquire — 

What is the magnetic condition ? It is a sleep produced in the 
body by ovM'coming the positive force of the system by the intro- 
duction of a power several degrees more positive. 

What is this positive power ? It is that portion of the spiritual 
principle— or the mind — which creates, maintains, guards, and 
transfers sensation throughout the body ? 

What proof have we that the sensational medium is ideutical 
witii magn^ism ? 

The most prominent demonstrations are the sympathies and 
antipathies ; the likes and the dislikes ; tiie inclinations and disin- 
dinations ; the attractions and repulsions ; in a single word, the 
positive and negative principles upon which the soul always con- 
ducts its outer manifestations. 

What may be considered a familiar illustration of the magnetie 
character of sensation ? 

Those things which act pleasurably upon the sensational medium 
are exactly adapted, in their positive and negative relations, to the 
medium with which their spheres come in contact. Those objects 
which attract the mind are positive to it to the full extent of the 
attraction ; while those which repel it are, to the same extent, neg- 
ative. It is, however, more exactly true to say, that the mind is 
enabled to discriminate between what is good and what is not good^ 
or agreeable, by being surrounded by a magnetic coat of mail which 
seems as the medium of communication between the soul and the 
external world. 

If the sensation of the body is closely allied to vital magnetism, 
and obeys the laws of magnetism, how can it be overcome in order 
to induce the magnetic slumber ? 

By disturbing the equilibrium existing between the mucous 



Digitized 



by Google 



MAN'S CLAIRVOTANT STATE. S«l 

and serous surfaces of tihe organism. That is, all sensation resides 
almost exclusively upon the external (or serous) surfeces of every 
organ, nerve, and muscle ; because the internal (or mucous) sur- 
faces of these structures are too positive to receive it ; but, should 
you desire to produce the magnetic coma, then your operations 
should be directed to the transferration of the sensation from the 
puter surfaces to those of the internal. 

How can this be accomplished ? 

Seat yourself in a position more elevated than your subject, who 
should be accommodated with a most comfortable posture. The 
object being to prevent all disturbing sensations from interfering 
with the main purpose, which is to equalize and identify your 
motives, feelings, temperature, and general condition. If any 
thoughts foreign to this purpose enter your minds, the object will 
be defeated. Evil intentions will dilute your efforts in proportion 
to their influence upon your mind. You can not employ this 
newly discovered power for any selfish, mercenary, or licentious pur- 
pose ; it is above so narrow and corrupt a sphere ! And if, in any 
instance, a person should profess innocence of crime, in consequence 
of a magnetic influence being exerted upon him at the time of his 
committing it, you may put the profession down to falsehood ; for 
the person, in such case, although under the ms^etic intoxication, 
is, notwithstanding, sufficiently in the possession of his own desires 
and powers of vohtion to do, or not to do, the deed of which he is 
known to be guilty. There is nothing in phreno-magnetism to 
warrant a different conclusion. In the matter of mere experiment, 
the subject can be induced to yield to the strongest sensation which 
may arise from the -magnetic irritation of any one organ ; but this 
can not be performed by the magnetic power, if, instead of an ex- 
periment, the operator has his will fixed upon the accomplishment 
of something which he knows, while wiUing it, to be clearly and 
absolutely wrong. The knowledge of the wrong weakens his posi- 



Digitized 



by Google 



im THE GEEAT HARMOKIA. 

tive power ; and the subject is left to the exercise of his own 
desires, volition, and personality. This will be forever trae; 
because this power is anti-physical, anti-selfish, anti-everything 
which is low, local or evil. 

From experience I know this to be true ; for I never entered the 
magnetic state when my mind did not strongly will the sleep upon 
myself^ — ^my thoughts and desires being, at the same time, in complete 
sympathy with those of the operator ; thus rendering my own mind 
instrumental in the production of the condition and also of its con- 
sequences. Hence, to produce the sleep, you must sit perfectly at 
ease, — dismiss all agitating and impressive thoughts, emotions, or 
speculations — ^do not pre-judge, or pre-theorize upon, any thing — 
be tranquil as possible in body as in mind — ^let the subject gaze 
steadily at some convenient object upon your person (the best thing 
I know of is a small breast-pin) — ^regard him or her visually and 
mentally with a fixed, and determined, and definite purpose ; — do 
this for about two minutes. You may now breathe gently on the 
face and head. During all this time your hands should rest very 
easily upon those of the subject, thumb to thumb. After breathing 
upon the face, neck, and head — imparting, as far as possible, a 
calm, refreshing, and pleasurable sensation — ^then raise your hands 
very gently above the subject's head and bring them down, 
very softly brushing the sides of the head, and place ihem on 
the shoulders. Let your hands rest here about one minute. Then 
bring them down with a gentle sweep to the onds of the fingers, 
from which pass your hand off spirally into the air and return them, 
with the palms outward, to the head as before. These processes 
may be continued from twenty to thirty minutes. Sometimes it is 
necessary to lay your hand on the stomach. Manipulations, ex- 
tending not only along the whole of the upper extremities but also 
down the lower extremities, are to some temperaments very essen- 
tial to a perfect magnetism. It is necessary sometimes to magnetize 



Digitized 



by Google 



MAIL'S OLAIRVOTAKT STATE. MS 

at a dktaace of several feat ; to nervous or sensitive temperaments 
this process is very soothing, refreshing and pleasurable. No moft- 
cular effort is necessary ; all your movements should be easy, grace- 
ful, and not too rapid. Of this I 'will say more on another occar 
sion ; — ^when I come to consider the utility of human magnetism as 
a remedial agent in disease. The question here arises — 

What changes are there wrought in the organism, by this man- 
ipulating process, should it happen to take effect ? 

''Of all instruments which we can employ," says La Place, ''in 
order to enable us to discover the otherwise imperceptible agents of 
nature, the human nerves are the most sensible — expecially when 
their sensilnlity is exalted by particular causes. It lA by means of 
them that we have discovered the slight electricity which is devel- 
oped by the contact of two heterogeneous bodies." Yea, it is 
even so ; for the magnetic power which the operator exerts upon 
the subject paralyzes the nervous centers in the eyes and their ap- 
pendages, and overcomes the ordinary equilibrium of the general 
system. The sensational medium is repelled from the external smv 
&ces to the internal surfaces, and the subject and the operator, so 
fax as the positive and negative forces of the physical system are 
concerned, constitute one human body. And much ci that princi- 
ple, which, in the normal state, formed the medium of sensation, 
now goes into the oerebro-spinal centers and into other centers 
which pertain to the anterior, or front, portions of the brain. In con- 
sequence of the departure of the element of sensation from the sur- 
fiice of the body, the latter is lefb in a death-like, senseless, and 
profound slumber. And in proportion as the body is deadened 
the mind is enlivened ; that is to say, when we are laid asleep in 
body we become a living soul, for the elements of the mind are 
then almost all absorbed into the brain, except enough to maintain 
the moderate performance of the organic frmctions. 

When the brain is thus illuminated, the forehead is perfectly 



Digitized 



by Google 



S64 THB GREAT HARMONIA. 

tnuupai^^t It appears like a window from which the soul loolm 
out upon the fields of creation. All the upper portions of the fiMse, 
including the bodily eyes, are also illuminated. These phenomena 
are not visible except to the mental vision. But what I desire you 
to see, is this — ^that good clairvoyants are generally not illuminated 
in the highest regions of the brain, but only in the base of the cere- 
brum, extending from the center of the forehead, arounii to ^ther 
side, and downward to the top of the cheek-bones. This is the 
source or locality of the mental perceptions. But some subjects 
will place their heads to one side, or horizontally with the object to 
which their attention is dired^ as if the vision came from all por- 
tions of the head at the same time. This is owing prindpaHy to 
the non-conformability of the perceptions, at first, to the imiversal 
medium of spiritual vision, which is electricity. 

Clairvoyance implies the dear perception of things beyond the 
powers of bodily vision ; but it does not imply an understanding of 
the things observed. The front division of the brain is only illumi- 
nated. The organs of perception are prindpally exdted by the 
flow of the sensational medium into them, which has been directed 
thither by the magnetic processes. The vision extends in strjught 
lines when the distance is subjected to contemplation ; and yet, as 
with the bodily eyes, the interior perceptions harmonize very readily 
with the rays of light and electricity which play abroad in nature, 
so that the vision usually comprehends fully the half of a very large 
disc. A good illustration of the clairvoyant state, and of the char- 
acter of the perceptions attending it, is given in a previous discourse, 
where I described my first interior view of Nature. Nevertheless 
the immediate tendency of this state is to enlarge the understanding, 
develop Love, invigorate benevolence, increase the wisdom-principle, 
and conduct the spirit into higher and larger spheres of contempla- 
tion. The discerning mind at once discovers the analogy, — ^yea, 



Digitized 



by Google 



MAir*S CLAIRVOYANT STATE. S66 

even the identification,— ezistizig between the higher phenomena of 
magnetism and those states which characterized the Jewish prophets 
and all true pioneers of religious inspiration. In spontaneous clair- 
voyance, — which is identified with the state which is induced by 
Che magnetic processes, — ^the eyes of the mind, the internal powers of 
vision, are wonderfully strengthened and enlarged, and there are 
no boundaries of time or space which can circumscribe their pene- 
tration. To the thus exalted mind, the old things pass away and 
all things become new; for, when properly regarded, the magnetic 
sleep is a spiritual repose, wherein the mind, elevated by contem- 
{^tion, retires into the inner chambers of its own mystical nature, 
suspends for a time all commerce with the objective world, and 
exerts the noblest functions of its angelic organization. 

Concerning the propriety of an anniversary in commemoration of 
the birth of Mesmeb, I have frequently been addressed as follows : 

Ma. A. J. Davis: 

Dear Friend, — ^^ I wish to call your attention to a matter that has long 
onoe suggested itself to me, and which also meets the miited approbation of the 
friends of progress in the West — i. e., an anniversary in commemoration of the 
great event of the birth of Antonie Mesmer, who I conceive was the man 
that threw open the door, which has for bo long a time shut mankind out from 
beholding that true light which is now shining forth, gladdening the hearts and 
lUomhiating the inteUects of many. Such an occasion would call together the 
true and earnest seekers after truth, and serve to strengthen their fiuth with 
knowledge, and also east abroad a new impulse by showing to the world that an 
assemblage of freed minds, such as this nor any other generation ever saw, 
oould meet in * Harmony,' — ^not for President making, nor for theological 
wrangling and warfare, but for the purpose of shadowing forth to our fellow- 
men how sublime are the effects of true spiritual light and knowledge upon 
mankind." Yours Fraternally, 

J. H. . 

My impression on the above suggestion is this : Mankind are not 
yet sufficiently developed to cast aside the worship and deification of 
leaders and chieftains. [I will speak hereafter of the unnaturalness 

23 



Digitized 



by Google 



966 THB GREAT HARMONIA. 

of such promotion or deification.] It is an evil, or mistake, wlucb 
people fall into, without designing to do so. They can not keep 
in mind the difference between a man and a principle; the 
principle becomes entombed in the surroundings of the person ; 
and thus, through ignorance and inadvertency, all days set apart for 
hero conunemoration, uniformly result in discussion, divisions, and 
discord. The friends of progress, it seems to me, should have anniver- 
saries. They should appoint a time for the celebration of some Prin- 
ciple — say, for example — ^the Principle of Progression, of Republican- 
ism, or Liberty. Let the Convention be entirely free from particular 
reference to the birth or life of any one individual. This will utterly 
prevent local prejudices, and tend to expand the thoughts and affeo> 
tions of the people outwardly, into the universal sphere of being; 
and every mind will necessarily feel some general interest in the an- 
niversary. Mesmer did not, according to my impressions, throw 
open the door to new truth in a manner which can be heartily ap- 
proved of by an enlightened and spiritualized community. He re- 
vived simply what had been known, in different forms and under 
various names, for centuries previous to his birth. The nineteenth 
century is the time to open an anniversary in commemoration of a 
New Dispensation in every thing ; which can, and should, be desig- 
nated by the name of some universal Pbinoifls, at once attractive 
and ennobling to every heart* 



Digitized 



by Google 



v* 



LECTURE XX. 

OONOERNINO THE PHENOMENA AND HISTORY OF 
CLAIRYOTANCE. 

There is no disguisiDg the fact, that human magnetism, and all 
the phenomena consequent upon its exercise as a peculiar agency in 
man's power, has been more or less known in all ages of the world. 
Every age has had its genius. Every era has its poet, its prophet, and 
philosopher. Every period has had its epitome — ^its perfect repre- 
sentation — in some particular individual. And in all exalted minds, 
both ancient and modern, the ascending and higher developments 
of human magnetism are, to my view, distinctly discernible. 

In previous discourses I have alluded to the thought-reading, 
heart-discerning, event-seeing, and prophetic manifestations of Jesus. 
With these powers, we also see the operation of his strong mag- 
netic influences among the sore, the lame, apd blind. Occasion- 
ally, his cures were accomplished wholly through the " faith" of 
the patient ; as in the case of the woman unto whom he said, 
" Daughter, thy faith hath made thee whole." And a Catholic 
priest is far more deserving of the title, " Defender of the faith," 
than George the Third, or than even any Protestant clergyman, 
because the disciple of Catholicism is generally treated, when he is 
either morally or physically diseased, through the agency of that 
" faith" which cured the woman of olden time. That is to say, that 
mystical power of the mind which is said to give, " to airy nothing 
a local habitation and a name," metaphysically or generally termed, 
" imagination,'' is the chief element played upon by the Catholic 



Digitized 



by Google 



268 THE GREAT HARMONIA. 

clergy, in connection with their strong magnetic influence, when 
they desire to raise from the bed, a palsied body and a weak 
mind. 

The very physical character of the clergy generally, — especially 
those who, like an ambitions actor, depend upon "• soul-stirring ex- 
dtements" for success, — exerts a corresponding influence upon " the 
flocks*' intrusted to their supervision and vigilance. If you will 
criticise closely and accurately the most influential lawyer, or poli- 
tician, actor or clergyman, that comes within the sphere of your 
acquaintance, you will see, as a general principle, a lai^e supply of 
muscular and physical substance. A ^ soul-stirring*' speaker on the 
floor of Congress, or in the pulpit, is usually considered "' a giant in 
stature as in intellect'' — the flrst seems to be almost absolutely 
essential to a " successful career" in any department of public action. 
From this fact we are constrained to infer, that the " high caUing'' 
of the pulpit magnetizer, or the " loud calling" of the magnetic 
statesman and office-seeker, has more connection with human 
magnetism than with any '^apostolic succession" or electional 
ordination. 

We are £ast learning to discover in ourselves the true causes of 
many mysteries. ^}fj^ may now invest what intellectual capital we 
possess in a " faith'* which will not only make us " whole," but 
keep us so for evermore. It is better to believe in the principles of 
psydiological science than in the dogmatio pretensions of any priest 
It i& better to believe in human magnetism than in the thirty-nine 
articles, which constitute the religious ^ faith" of thousands, who 
know, af)»r all, almost nothing of true happiness. It is better to 
believe in the human soul, when exalted by purity of thought and 
harmoniousness of hfe and purpose, than in any creed in the wide 
world ; for we have, by investing our fidth in these natural things, 
the truth, and reason, and inspiration, and Nature, and the Uni- 
verae on our side. While those who adhere to their educational 



Digitized 



by Google 



MAN'S CLAIRVOYANT STATE. S60 

pr^ttdices, especially when those prejudices are proved ahsolutely to 
be grounded in the darkness of mythology, have nothing " on their 
side" but the old forms of faith, the ceremonies of idolaters, the dead 
pyramids of old supei'stitions, and the empty pretensions of educated 
clergymen, who, by the judicious exercise of their constitutional 
magnetism, draw many hearts into sympathy with their mystical 
institutions. But it appears — remarks a celebrated author — ^that 
there are persons, even of note, members of learned incorporations, 
fellows of royal and other privileged societies, professors in ancient 
universities, &c., to whom, at a certain period of life, the prospect of 
an accession of real knowledge, instead of being agreeable and satis- 
£actory, is, on the contrary, rather unpleasant, painful, and very hu- 
miliating. Every man who then ventures to present them with 
novel £acts or ideas, or in any way attempts to rectify or extend 
their notions of things, is regarded by them as an invader — ^a robber 
— ^an enemy — an antagonist, instead of being esteemed as an honest 
opponent, to what they have been accustomed to conceive to be 
their vested rights in religion, hterature and science. 

Goethe, the celebrated German poet, — ^who was a strong believer 
in Hellsehen, as clairvoyance is termed in Germany, — ^remarked 
upon a particular occasion, that when, from time to time, a man 
arises, who is fortunate enough to discover even one of the great 
secrets of Nature, ten others immediately start up, who industriously 
and strenuously endeavor to conceal it again from view. It is so, 
it always was, and, for a long period, it will continue to be. The 
confliction between darkness and hght, ignorance and knowledge, 
appears to be interminable. The race of the obscurantists in poli- 
tics, in science, in religion, and in literature, seems to be Ml of life 
and promises to survive even to the end of all investigation. To 
use the language of a favorite old author — '* they are exceedingly 
angry with every one that hath outgrown his cherry-stones and 
rattles ; they speak evil at a venture of things they know not ; and, 

23* 



Digitized 



by Google 



S7a THE GREAT HARMONIA. 

Hke mastifiB, are all the fiercer for being kept chained up, and fed, 
in darkness." Satanic agency is the cry raised by some popular 
minds against the toleration of human magnetism and clairvoyance ; 
but the medical profession have another way — ^the superdlious pro- 
nunciation of the not very euphonious term, " Humbug'* — ^in which 
they attempt to solve the difficult problems presented. 

When men fail and Mi vanquished, even with much truth on 
their side, Time conquers ! In the year 1784, the French govern- 
ment issued a royal mandate to the medical feculty of Paris, requir- 
ing them to investigate the facts and pretended developments of 
human magnetism, and report the results of their examination. But 
the trial was brought before a prejudiced jury. The faculty had 
pre-judged the very censurable pretensions of Mesmer; who, 
because he could successfully exercise the magnetic power, assumed 
a mysterious demeanor, — ^thus adopting the pernicious custom of 
nearly all religious chieftains. The name of Benjamin Franklin, 
was affixed to the unfavorable report of the IVench Academy ; but 
this was not right, because he was ill at the time, and could not 
have been present, though it must be conceded that he favored the 
general declarations of the prejudiced commissioners. But Frank- 
lin did not then know any thing of the higher phenomena of mag- 
netism ; hence his testimony can have no weight in this more en- 
lightened day. In 1826, another commission was formed to furnish 
another report ; because the first report had been proved unfounded 
in truth by the progressive developments of Time. The commis- 
sioners were now compelled to be more careful and impartial. The 
public stood ready to take the power of investigation, and right of 
judgment into their own possession. The jurors did manifest more 
nobility in their last examination ; and the following were some of 
the conclusions to which they arrived. Their verdict : — 

1. ''It has been demonstrated to us, that sleep may be produced 
under drcunutances in which the subjects have not been able to 



Digitized 



by Google 



MAN'S CLAIRVOYANT STATE. 271 

perceive, and have been ignorant of, the agency employed to occa- 
sion the slumber. 

2. " The real effects produced by magnetism are very varied. It 
agitates some ; calms others ; it usually accelerates the respiration 
and circulation ; causes convulsive motions similar to electric shocks ; 
a lassitude and torpor more or less profound ; somnolency ; in a 
limited number of cases, what was by the operators denominated, 
somnambulism. 

3. " There usually take place changes more or less remarkable, 
in the perceptions and faculties of certain individuals in whom som- 
nambulism is produced by the magnetic passes. 

4. " It may be inferred with certainty that this (the somnambu- 
lic) state exists; and it is certain, also, that it gives rise to the 
development of new faculties which have been designated by the 
terms Clairvoyance, Intuition, Internal Prevision ; and sometimes it 
produces great physiological changes-Hsuch as insensibility, a sud- 
den and considerable increase of strength ; which changes can not 
possibly be referred to any other cause." 

These conclusions were published to the world by a Commission 
which had deep-seated prejudice, of a professional nature, against 
the science which the royal mandate required them to impartially 
investigate. They acknowledged the existence of human mag- 
netism, the existence of somnambulism, and the existence of 
clairvoyance; which is all we can reasonably require. But let 
me, in this connection, remind the medical profession of more 
modem times of three particular conclusions of their French 
brethren : — 

1. "We have met with two somnambulists professing the feu^ulty 
of foreseeing acts of the organism. 

2. "We have met with one somnambulist, (a female,) who could 
indicate the symptoms of the disease of three persons with whom 
she was placed in connection. 



Digitized 



by Google 



fm THB GREAT HARMONIA 

8. ^ Ooneidered as an agent of pkysioli^ieal piienomeiia, or as a 
therapeutical means, human magnetism should find a place wiihin 
Hie sphere of medical knowledge ; and consequently medical prac- 
tkionezs should employ it, or superintend its employment, as it is 
practiced in the countries of the north." 

The trial of the alledged facts and higher phenomena of human 
magnetism before the tribunal of the French Academy of Sid^ioe, 
in the year 1784, is apprehended by most historians as unqualifi- 
edly hostile to the whole subject But this, like the signature of 
Benjamin Franklin to the report, is all a mistake. For the preju- 
dice of the commissioners was arrayed prindpally, not against the 
physiological facts and psychological phenomena of magnetism, but 
against the Mse and pedantic pretensions of Mesmer. This man, 
although educated and degreed as a talented physidan of Switaer- 
land, was too fond of the marvelous to conduct himself like a free 
said unmysterious demonstrator of science. He no sooner discov- 
eted his ability to produce many physiological effects by the mani- 
pulations, than he became lugubrious and very mysterious in his de- 
portment. And in 1777, when he left Vienna, and introduced 
himself to the best society, both literary and scientific, which he 
could find in Paris, he still carried about with him that imposing 
and wizard-like air which is frequently exhibited in the so-called evan- 
gelical orders of moral teachers. But he made many extraordinary 
cures. His fame spread throughout the influential departments of 
Paris. He made a great secret, (like some of our modem biologists 
and peychologizers,) of the magnetic influence, thus exciting a love 
of the marvelous in his followers, and charging them each one hun- 
dred louis for simply informing them how to conduct the magnetic 
manipulations. This very reprehensible course naturally excited 
the most resolute and well-founded opposition, among the medical 
profession, to Mesmer's pretensions. His methods savored strongly 
of imposition. His Cacts were too ckNsely allied to &ncies. He de* 



Digitized 



by Google 



MAN'S CLAIRVOYANT STATE. 878 

• 
pended principallj upon imagination for success. Scientific truths 
and corruptions were too intimately iatermixed. In fact, Mesmer 
converted much of a sublime discovery into mere nonsense and 
quackery. And I can not feel it in my mind to denounce the 
French Commissioners for their hostility to such unwarrantable pre- 
tensions, any more than I can resist a feeling of disrespect and pity 
for those members of the clerical profession who assume the airs of 
a mysterious "high calling'' and sanctity, so altogether false, 
unnatural, and manifestly quackish. 

The decision of the French jury was, therefore, after all, not so 
much against the fsicts of human magnetism as hostile to the pre- 
tensions and theories of Mesmer. This places the subject where it 
belongs. At the same time, the disciples of magnetism, and the 
practitioners thereof, should learn from the fate of Mesmer, not to 
throw around the science any chicanery or mysteriousness, — such 
as selling secrets, making a condition of each sale that strict confi- 
dence shall be perpetually maintained, &c., — ^because there is noth- 
ing but perfect freedom in Truth, at whose inexhaustible fountain 
every man in creation has an inherited right to drink freely, " with- 
out money and without price" forever ! 

I do not refer to Mesmer as the author or discoverer of mag- 
netism. He simply revived a power which the most ancient in- 
habitants exercised ; and which, in fact, has always been known, 
and exhibited in various forms, since the peopling of this globe. 
But modem history has obtained its data of Animal Magnetism 
from its appearance under the management of Mesmer. From his 
name the term " mesmerism" had its origin. And it is but wis- 
dom, — I am impressed, — ^to allude to the trial of our beloved 
science by the French Jury of Physicians, as recommended by its 
leading pioneer in 1784 ; for, by so doing, we find that the com- 
missioners were simply hostile to Mesmer and his theory, but not 
to the main facts and manifestations of magnetism ; which, at that 



Digitized 



by Google 



274 THB GEBAT HARMONIA. 

period, were necessarily very imperfect, and undemonstrative. In 
order to show you that I am not mistaken in this particular, I will 
quote a passage from the report in question, evidencing clearly that 
the commissioners did not doubt the facts of magnetism. Here is 
the passage : — 

" It has been clearly demonstrated to us, in a manner the most 
ample and satisfactory, arising particularly from our own inquiry 
nto the phenomena of magnetism, that man can act upon man^ at 
all times, and almost at will, by striking the imagination. It has 
also been shown clearly, that signs and gesticulations the most 
simple may produce the most powerful effects; that the action 
of mind upon mind may be reduced to an act (or science,) and may- 
be conducted advantageously, when exercised upon patients who 
have the most implicit faith in the proceedings." 

From the internal signification of this report, however, I think it 
appears evident that the commissioners were unanimous in the 
opinion, that all the mental and physiological developments of mag- 
netism were attributable to the workings of the imagination. It 
matters not, however, what they referred the phenomena to, so long 
as the effects produced were acknowledged to be decidedly " power- 
ful," and the " influence" conceded to be capable of a scientific re- 
cognition and administration. It is very vague, indeed, to refer any 
" powerful effects" to the imagination, — especially, when the differ- 
ence between imagination and the laws of man's religious nature, are 
not yet fully defined. If persons can be made " whole" by faith, or 
have their raven locks whitened as the snow by the workings of the 
imagination, then we have discovered a power, which mind exerts 
upon matter, which is unspeakably valuable. Properly directed, 
such psychological dynamics may be a source of the most wonderful 
good to man. If a man is sickened by the imagination, gets the 
Asiatic cholera or small -pox ; he is surely not actuated by an " airy 
nothing," but by a substantially positive power ! Nay ; there is. 



Digitized 



by Google 



MAN'S CLAIRVOYANT STATE. 275 

philosophically speaking, no such a thing as imagination ! There is 
no such a faculty as fancy in the mind, for it is all mind — all soul 
— all spirit. And yet the mind is frequently misled — misim- 
pressed — ^misdirected ; which gives rise to those manifestations of 
faith and action which occasionally prove themselves to have been 
founded in chimeras. Fancy, therefore, is the mind misapplied or 
misimpressed ; as when persons are very much frightened when 
there may be, in fact, nothing to naturally induce that condition. 
Nevertheless, the frightened mind, whether agitated by any ade- 
quate cause or not, acts as powerfully as it could when the cause is 
all-sufficient to produce the psychological state. Imagination, then, 
is the mind — ^nothing but the spirit of the internal — under an ex- 
citement founded perhaps in unreaUty which has simulated so close 
to reality as to be mistaken by the spirit for an adequate cause. 
This conclusion, then, is irresistible, that the Commissioners ac- 
knowledged the facta of magnetism ; and instead of attributing all 
the manifestations to mere matter and mechanism, as materialists 
would, on the contrary, candidly confessed that the external effects 
were traceable to no other cause than the human soul while under 
a correspondential influence and power. 

The utility of magnetism as a moral agent is very Uttle under- 
stood ; but there are some persons who know how to appreciate, and 
who have had the courage to acknowledge, the immense blessings 
flowing from its judicious administration. Concerning the delights 
arising from this unseen power, a clergyman, of England, possessing 
much talent and conscientiousness, thus testifies to the moral influ- 
ence of magnetism in the case of his very much diseased friend : — 

^ The tranquilizing eflects of the magnetic influence were mani- 
fested even unto the end of my dear friend's death. Yet he owed 
a deeper debt than this to magnetism ! It had reclaimed him from 
the hardest infidelity! Of a singular organization, R. T. — ^my 
fiiend — ^the most amiable of human beings, approached the nearest 



Digitized 



by Google, 



976 THB GRSAT HARMOKIA. 

to an Atheist of any one I ever met with. He seemed to want the 
very fiiculty, which says, at once — * There must be a God !' But 
in his last illness, then it was that a new principle supplied the 
defect of the original nature, more strikingly than if that nature 
had, from the beginning, appeared full of holy veneration. Who 
^at then saw him, leaning over his Bible, as he sat for an hour or 
two in the evening, propped up on every side by pillows — calm, 
ven under the attack of periodical fever ; — triumphing over mortal 
nfirmity and pain ; — rejoicing, while we inwardly mourned ; — and 
whispering patience and comfort to all around him ; — ^who, that 
beheld this strength made perfect in weakness, but must have ex- 
claimed — * The hand of Heaven is here !' This faith — ^this won- 
drous patience — this holy comfort springing out of tears — ^were, (as 
he himself confessed to me,) attributable, under Divine Providence, 
to the magnetic influence. 

" From having seen phenomena, to which he could not refuse his 
assent, my friend was led, step by step, to recognize the mighty 
truth of the predomination of spirit over matter, — consequently of a 
Ruling Spirit creating and sustaining all things. *I rejoice,' — 
touchingly, he said to me, — * that mesmerism should be the last 
remedy tried upon me — ^that it should prove successful in calming 
my psdns ; because it was the first thing that relieved me from the 
worst of all evils — that of an unbelieving heart.' " 

This case should arouse the attention of our American clergy to 
the fact, that, more powerful and beautifully convincing than all the 
testimony of prophets and apostles respecting the future life, and 
the resurrection of the body of Jesus, are the developments of human 
magnetism to the spiritual wants of unbelieving but reasoning 
minds. It is my impression to bring before you the views and 
acknowledgments of minds in the old world. You can thereby see 
how many noble hearts have beat the pulsative elements of sym- 
pathy for that blessed science whidi is destined to cast a halo of 



Digitized 



by Google 



MAN'S CLAIRVOYANT STATE. 2T7 

spiritual knowledge over the entire world of ciyilization. And as 
we improve, the heathen of the islands will receive a corresponding 
impulse toward — ^Progression ! 

The author of a work, entitled Facta in Mesmerism, thus testifies 
of the physical as well as the moral benefits arising from this 
science : — " It is the peculiar happiness of magnetism not to IkT 
forced to rely upon any one solitary and partial claim to notice and 
consideration. Its roots are cast deeply and extensively into the 
general ground of humanity. Where the metaphysician leaves it, 
the man of science may take it up ; and when science has gathered 
in its store of valuable facts, illustrative of all her noblest theories, 
it can still afibrd an ample harvest to him who would practically 
ameliorate the condition of his fellow-beings." Elsewhere the same 
author says, "The direct correspondence of magnetism with the 
nervous system, gives it a marked superiority over all such grosser 
agents as must reach that delicate frame- work of life by a circuitoiis 
route. Of all remedies, this alone pours its benefits direct upon 
the very springs of sensation ; thus we possess a subtle means of 
acting efficiently upon that fountain-head of calamity and disease, 
to which neither drug nor couching-needle can find its way." 

You may have heard it said, that the disciples of magnetism and 
of its higher phenomena, — somnambulism, clairvoyance, power of 
prophecy, &c., — were generally derived from the weak-minded, the 
imaginative, and the credulous classes. But I will now furnish you 
with a testimony to the contrary, which our American dignitaries 
and medical men would do well to receive as a sufficient refutation 
of the charge. La Place, the astronomer and rigid mathematician, 
says, that, " the singular phenomena which result from the external 
sensibility of the nerves in particular individuals, have given birth 
to various opinions relative to the existence of a new agent de- 
nominated animal magnetism, to the action of conunon mag- 
netism, to the influence of the sun and moon in some nervous affec- 

24 



Digitized 



by Google 



S78 THB GREAT HARMONIA- 

tions ; and, lastly, to the impressions whicli may be experienced 
from the proximity of the metals, or of a running water." * * * 
** We are," he says, " so far from being acquainted with all tlie 
agents of nature, that it would be quite unphilosophical to deny the 
existence of the phenomena, merely because they are inexplicable 
• in the present state of our knowledge." It would be well, I think, 
for those of our American brethren, who denounce the claims of 
magnetism and clairvoyance without one examination, to repent 
themselves, and adopt some of that honest modesty of La Place, 
which enabled him to acknowledge that the wisest do not yet know 
" all the agents of nature," — ^hence, that a denial of any such phe- 
nomena is eminently unphilosophical and absurd. 

But let us look at the testimony of the celebrated Cuvier, whose 
opinion has much weight as a man of close discrimination : " We 
must confess," says he, " that it is very difficult, — in the experiments 
which have for their object the action which the nervous system 
of two different individuals can exercise one upon another, — to dis- 
tinguish the effect of the imagination of the individual upon whom 
the experiment is tried, from the physical result produced by the 
person who acts for him. The effects, however, on persons ignorant 
of the cause, and upon persons whom the operation itself has de- 
prived of consciousness, and those effects which animals present, do 
not permit us to doubt, that the proximity of two animated bodies 
in certain electrical conditions, combined with certain movements, 
have a real effect, independently of all participation of the fancy .** 
Id this connection, it may prove profitable to notice, particularly, 
the testimony of the author of an elaborate work on Human 
Physiology, — ^Dr. Elliotson, of England, — who says : — " I have now, 
for three years, carefully and dispassionately investigated this sub- 
ject by experiments performed almost every day upon a variety of 
persons ; and I do not only repeat my firm conviction of the truth 
of mesmerism, but also of the truth of many points in it upon which 



Digitized 



by Google 



MAN'S CLAIRVOYANT STATE. 879 

I formerly gave no opinion." It is very evident, that the Doctor be- 
held more of magnetism than is admitted by the few itinerant psy- 
chologists of to-day ; for he says — " The production of the peculiar 
coma (or profound sleep) by mesmerism, independently of all 
mental impressions, is a truth now admitted by a very large number 
of the best informed, acutest, and least credulous men in England." 
Another eminent physician says — " there is no longer any doubt, 
among those who have examined the subject, that in somnambulism 
the intellectual functions are not only very active, but frequently 
more developed than when the individual is awake." My impres- 
sions refer me to these remote testimonies as the proper historical 
beginnings of this particular science. 

There is no longer any reason why some of our American scien- 
tifics and academicians should withhold their attention from a 
scientific philosophy, which walks among them, interrogating tiieir 
repositories of learning, even while the sun shines forth from its 
zenith and the heavens emit no darkness. They can not still, with 
truth " on their side," aflBrm that " weak" and " credulous" minds 
constitute the only disciples ; neither can they attribute all the phe- 
nomena to imposture or imagination ; for they do not yet know 
" all the agents of nature." While the majority of medical men, 
and the generality of the clergy, turn aside, with a supercilious ex- 
pression, from the candid investigation of these high manifestations 
of mind; that very eminent philosopher, Dugald Stuart, with 
much dignity of thought, says : — " Among all the phenomena, 
however, to which the theme of mind has led our attention, none 
are, perhaps, so wonderftil as those which have been recently brought 
to light, in consequence of the philosophical inquiries occasioned by 
the medical claims of Mesmer and his associates." — ^But I wiU 
quote no further. 

For the moral utility of magnetism, I refer you to hundreds and 
thousands of our own countrymen who have been led from physical 



Digitized 



by Google 



S80 THB GREAT HARMONIA. 

darkness into spiritual light and joy, by its deyelopments. And 
the same number can testify, of the physical utility of this science, 
in all parts of the world. Dr. Elliotson published a pamphlet 
entitled *^ Numerous Cases of Surgical Operations, without Pain, 
in the Mesmeric State f from which you can glean the adequate 
evidence of the scientific, theological, and therapeutic utility 
of human Magnetism. Indeed, the shelves of the popular book- 
stores are literally studded with confirmatory publications concern- 
ing this unseen power. 

The time has nearly arrived when the intelligent people of the 
United States wiU require a magnetic Institution, wherein the laws 
of psychological science and of human magnetism may be system- 
atically administered to Jhe sick and diseased. Magnetism has 
already accomplished so much for the souls and bodies of men, that, 
to longer deprive it of an appropriate position amid the established 
sciences, would be to deny to truth the possession of her just de- 
mands. An Institution is necessary to a proper administration 
of magnetism. 

Let each one do all the good he can in the fields of suffering and 
ignorant humanity. The best preventative of disease, both moral 
and physical, is unwavering obedience to the established laws of 
Nature. But while there is suffering, let human magnetism play 
most energetically from your hands into its fountain-head. 



Digitized 



by Google 



LECTURE XXI. 

OONOE&NING THE SPIRITUAL STATE AND ITS EXTERNAL 
MANIFESTATIONS. 

Mental illumination ! I speak of no poetical fancy — ^no dream 
of the mind — under the influence of narcotics, opium, or stimulants. 
It is a high reality — a supremely superior condition. And yet it 
is a state with which but few are acquainted. It comes not within 
the sphere of every -day experience. It is that which brings the 
soul into close proximity with that " Interior Life," which holds 
perpetual commerce with the high, .the holy, and the sanctified. I 
speak now of mental or spiritual illumination, — of an expansion of 
the expansive energies of the mind, — a subjugation of the material 
to the spiritual ; the body to the soul ! 

You doubtless well remember what I have said concerning the 
states of somnambulism and clairvoyance. It was shown to be a 
fact, in mental science, that the somnambulic condition, is, properly 
and philosophically speaking, the first and lowest manifestation of 
^e mind in the exercise of its spiritual capacities, — especially of the 
" eyes of the mind," which require no sunlight or artificial mediums 
of vision ; but which see through the agency of a high species of 
terrestrial electricity. And it was also shown that clairvoyance is, 
properly considered, but the further development of the natural con- 
ditions and proclivities of the somnambulic state. 

In all matters pertaining to these mental conditions, without any 
presumption, I may safely claim to be familiar ; both by spiritual im- 
pression and personal experience. They are familiar to my mind as 
household words. They are not mere theories. They are not mental 

24* 



Digitized 



by Google 



282 THE GREAT HAEMONIA. 

halluciiiatioiis, or the locomotive symptoms of noctumal dreams ; the 
principles of truth are flowing through them all. And when I speak 
of the laws, whereby these mental conditions are developed and regu- 
lated, I refer to nothing hypothetical or beyond the reach of human 
experience. The whole subject is present with me — a friend, with 
whom I hold the most delightful and confidential correspondence. 

Nor are the manifestations of these states, however numerous 
and varied in diflerent individuals, any strange or unexpected 
phases of mind to me ; they all stand arrayed along the rectilinear 
line of natural cause and effect, and it is easy to pronounce a ra- 
tional verdict upon a subject so absolutely transparent and compre- 
hensible. But most of you are, perhaps, not thus experimentally 
fEuniliar with the laws and workings of the human mind. Yet you 
all have experience of some description. The ordinary capacities 
of your souls, to say the least, are constantiy called into action. 
Your very existence makes this inevitable. • You must feel, and 
think, and compare, and analyze, and reason, and act ; there is no 
alternative. Each one, consequently, possesses some absolute knowl- 
edge based upon experience. Every memory contains some peculiar 
picture ; a concourse of people, a cluster of houses, a flock of birds, 
a combination of words. Each one remembers something par- 
ticular ; a word, a face, a song, a jom'ney, a scene of infant years, a 
line of poetry. Each one has some experience of a mental nature ; 
data, from which to commence a line of philosophical argumentatiodf 
Now, let me ask, how came these impressions so fixed upon your 
mind ? Are they appended to, or daguerreotyped upon, your brain ; 
the substance wrought up into living pictures ? If so, how can you 
explain this department of your experience ? If not, how can you 
explain the philosophy of memory ? Your minds are ladened with 
wonders ; mysteries, which you do not and can not readily compre- 
hend. And why is it so ? Because you are more perceptive than 
reflective ; you discern more than you have time or the ability to 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 283 

understand. You are naturally more clairvoyant tban spiritually 
illuminated ; that is, you possess more clear perception than com- 
prehension. You eat food which you can not digest. Hence, you 
have within you the proper means of continuous investigation, un- 
assimilated. In this life — ^in this state of human society — ^your 
hahits, and activities, and circumstances are all quite un&vorable 
to much success in self-investigation and culture. Therefore, you 
have much to learn when you attain the " spiritual state ;" which 
will most assuredly be the consequence of a natural passage from 
this rudimental sphere into the Spirit Land. But let us now ex- 
amine the causes and consequences of this condition, when attained 
prior to the event of physical dissolution. 

First, let me remark, that the spiritual state — ^which I have 
heretofore denominated the superior condition — ^is the flower of 
clairvoyance I And I may here say, that in consequence of the in- 
frequency of its occurrence, it might very properly be termed a 
** century plant," which blooms once in a hundred years. It is, in 
truth, the fruit of a large and beautiful tree ; whose root is the ru- 
dimental state ; whose body is human magnetism ; whose branches 
are somnambulism ; and whose buds are clairvoyance — ^in all its 
various divisions and developments. The spiritual state grows upon 
the summit of this tree as naturally as the peach succeeds the blos- 
som, or the rose the bursting of the bud. 

The causes of the spiritual state, where this state really exists, 
are mainly confined within the constitution of the mind. The in- 
dividual must have an organic and hereditary proclivity to it. The 
temperament must be firai; yet high-toned and well-balanced. 
Vital and mental irritability are incompatible with this condition. 
A turbulent disposition can not enter it The soul must be calm as 
the morning ; the passions must be soft and tranquil as the evening 
zephjrr. The soul must be full of self-integrity ; and tlie very soul 
of Harmony must preside over the dominion of the sensibilities, 



Digitized 



by Google 



884 THE GREAT HARMONIA. 

It is now proper to recur to the organization of the mind. Pod- 
tive and n^ative principles are distinctly manifested in its con- 
struction. Its organic arrangements fumisli the requisite demon- 
stration. But let us regard, particularly, its expansive and con- 
tractive characteristics. In a previous lecture, I alluded to a class 
of phrenological faculties which possessed the qualities of contrac- 
tion ; while another class was endowed with expansive tendendes ; 
the two, acting in harmonious concord, thus creating and pre- 
serving a spiritual equilibrium. All this has much to do with the 
spiritual state. 

Generally speaking, you will find all mankind inharmonious, — 
particularly in the mental structure. The spiritual condition, it is 
said, is a great curiosity — a miracle — ^a wonder — ^a startling de- 
velopment. This is so because, simply, it is of rare occurrence. 
But think a moment. Look about you ; inspect each other's coun- 
tenances ; intern^te each other's minds — ^what do you see ? You 
behold dark expressions ; eyes swimming in impatience ; foreheads 
full of distortions ; mouths that seem to have resigned all right and 
title to the empire of smiles ! Cares, more weighty than pilgrim's 
package of sin, are saddled upon your minds; you groan with 
trouble and vexation. You live unnaturally. Your wants are 
seventy-five per cent, too numerous. You imagine unnatural grati- 
fications; because your desires are unnatural. Your habits are 
expensive ; because they are felse. You are troubled ; because you 
take upon yourselves too many superficial cares. You care more 
for the body than the mind. You are very particular about keep- 
ing dean the ^ outside" of the platter ; all your sepulchres must be 
whitened. Cobwebs in the house are far more disagreeable than, 
analogous substances in the mind. And thus you live ! But what 
is the result ? Why, you are all, more or less, unhappy — ^turbu- 
lent — passionate — ^inharmonious ! You do not go into Harmony 
[or heaven] yourselves, nor let others enter. But you think the 



Digitized 



by Google 



MAN'S SPIRITtTAL STATE. 285 

spiritual state is an impossibility — & wonder — a miracle — a super- 
natural condition. But why do you think so ? Because it is so 
rarely exhibited. But think again ; and let me ask — Is not an har- 
monious individual as great a curiosity — as great a wonder — as 
great a miracle ? Yea, verily ! For as society is constructed, as 
children are conceived and bom, as human knowledge of Nature is 
limited; we find it exceedingly hard to secure to ourselves the 
kingdom of Harmony and its righteousness, with the sublime as- 
surance that all the externals and happinesses of this life shall be 
added thereto. 

You will, I think, cheerfully accede to this proposition : that the 
manifestation of the spiritual state is no more rare than the mani- 
festation of a harmonious mind. For where you see the one you may 
safely look for the development of the other. The superior condi- 
tion, hke the diamond in the enamel, is set in the framework of in- 
dividual harmony — harmony in the broadest and highest sense. 
Such harmony is the foundation, the germ, and the supporter of 
spiritual illumination. And you may rest assured, that men will 
become mentally exalted and spiritually minded just as fast as they 
subjugate the material to the spiritual ; the body to the mind ; the 
present to the future ; the passions to the Reason-Principle ! 

The soul depends, for its equiUbrium and organic harmony, upon 
the harmonial operation of positive and negative, or contractive and 
expansive, forces. The organ of Acquisitiveness would naturally 
load the body and mind with accretions and selfish luxuries ; but 
Benevolence expands, or should expand, and in the same propor- 
tion, as the former organ contracts; thus the one supplies the 
individual with the " ways and means'* of subsistence and of con- 
central development, while the other dispenses the superabundance, 
or all that can possibly be spared out of the internal economy, 
for the sustenance and benefit of needful persons. So, too, with 
Secretiveness and Ideality. While the former contracts and secretes 



Digitized 



by Google 



286 THE GREAT HARMONIA. 

the aocnmulatioDs of Acquisitiveness, and maintains a strict vigi- 
lance and jealous care over the whole personality; the latter, 
(Ideality,) being an expansive organ, and closely associated with the 
efforts of benevolence, throws open the prison-doors and the miserly 
dens of Secretiveness, and exposes the richest possessions to the gaze 
and grasp of the child of want. And so with Alimentiveness and 
Veneration. The contractive propensities of Alimentiveness are 
carefully neutralized, and preserved from running into extremes of 
acquisition, by the expansive tendencies of Veneration. And so with. 
Cautiousness and Hope. The dark, and suspecting, and jealous, de- 
spairing and disheartening influence of the contractions of Caution, 
is utterly overcome and maintained in a high state of mental equi- 
librium by the light, and cheerfulness, immortal youth, promising 
and future-illuminating expansions of Hope. I speak now of the 
well-balanced mind. 

You have probably remarked, — ^for every student of human 
nature should, — that almost every person is in the possession of 
some general distinguishing peculiarity. That is to say, instead of 
seeing, as we should, well-balanced and harmonious characters, we 
behold minds which are distinguished by one of three general traits ; 
which three every man should possess equally developed — viz. : a 
social nature, a religious nature, or an intellectual nature. It is a 
rare thing to meet these traits or departments of mind well and 
justly represented in one individual. When you meet with such a 
person, even if his harmony be of a low quality and of feeble tone, 
you have an abundant reason to anticipate something from him 
which will remind you of higher spheres. His state is measurably 
spiritual ; and his rudimental condition possesses the distinct out- 
lines of that which is assuredly superior. 

But a character is defective which is not equally developed in 
these three departments. As children are bom and educated, we 
see them exhibiting one of the three traits very conspicuously, but 



Digitized 



by Google 



MAN'S SPIRITUAL STATB. 387 

the remaining two onl^ partially and lamely, as with those who are 
sent into " this breathing world, half made up ;'* disproportionably 
and wrong. In one person you will see a large development of the 
social nature, with but moderate intellectual and religious powers. 
Such a mind will manifest more love than wisdom. It is apt to 
" love not wisely, but too well.'' The ship has neither helm nor 
master. But the crew is heterogeneous, turbulent, beastial, and un- 
disciplined. Full of misdirected love, ftdl of impulse, fiill of pas- 
sional-springs and energetic powers ; but what fearful extremes and 
impetuosity ! The elements are good ; but they have no harmo- 
nious arrangements. Such a mind will be the object of love or un- 
love ; will be either liked or disliked ; for there is no alternative, 
simply because there is no middle ground upon which such a 
mental conformation can meet, and harmonize, with the main ag- 
gregation of individuals composing the world. The religious nature 
does not modify ; the intellectual principle does not admonish, di- 
rect, nor govern. And, now, if there be one among you who has 
any thing resembling this structure of mind, I pray you to imme- 
diately set about the work of religious and intellectual culture. But 
let us look at another character. 

In another individual you will see the religious nature, with but 
moderate social or intellectual powers. And what do we behold ? 
The person is constantly idolizing and venerating something, which 
may be quite unworthy the deference bestowed. There is no 
middle position. Every thing must be converted into a religious 
meeting. Prayers must be muttered unceasingly. For Filial Love 
has gone into an extreme development And the individual is 
more reverential than wise ; more full of aspiration than capable 
of attaining ; more likely to contemplate the distant eminence than 
to ascend its craggy sides ; more disposed to think of Deity than 
understand him ; more desirous of salvation than capable of ^ work- 
ing it out" by the harmonious development of his interior being. 



Digitized 



by Google 



THB GRBAT HARMONIA. 



And, now, if any one among you has a dispoedtion resembling this, 
try henceforth to change it by unfolding the social and intellectual | 
departments of your nature. But let us look again. 

Another individual is possessed with a high intellectual develop - 
ment, with but moderate social and religious fiEiculties. And what 
do you see ? You behold a person who " runs every thing into 
the ground." Cold, unloving, selfish. He is fond of ceremony ; 
but every thing must be dear as silver, bright as an icicle, and 
uniform as the walking beam of an engine. His words must be 
used economically. Every thing must be strictly understood ; 
and pleasures must be treated hydropathically. He is fond of 
steel ; the head of his cane must be steel — ^hard, bright, 6nn ! 
He must have bright buttons on his coat, too; for any thing 
covered is altogether too warmly clad. Take, for example, the aris- 
tocratic Englishman. How cold and stately ! How many sterling 
qualities set in a steel frame I How practical I How replete with 
economical methods; how particular about having ^^A place for 
every thing, and every thing in its place ;" how ostentatious ; how 
full of liviog faith in the saving power of the Horse-Guards ; how 
literally and prosaically he converses ; how impregnated with 
gravity ; what dean parks and aristocratic lawns ; what a cold, 
stately residence ; what a model household ! Constitutionally arro- 
gant and overbearing ; self-conceited and self-righteous to the last 
degree ; with just enough consdence to admit the mere probable 
truthfulness of the maxim, that another individual has a right to 
live in happiness and breathe the common air. In sayiog this, I 
do not by any means design to conceal the numerous exceptions to 
this general principle ; for I can, now and then, perceive a man quite 
modest, easy-mannered, affectionate, and naturally noble and dig- 
nified. But looking over the entire nation, and taking a psydio- 
metrical view of the English character, as a whole, I can not but 
see the cold, steelish, economical, aristocratic, gru£^ and constito- 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 289 

tionally selfbh and political nature of the people. They have more 
light than heat ; more Wisdom than Love ; more Intellect than 
religious or social sentiment. They are full 'of centralism, conserva- 
tism, assurance, and Individuality ; which are based altogether upon 
the Intellect. But the warm, loving, tender soul — where is that ? 
Ah : it is all absorbed into the intellect ; the sunbeam is frozen in 
the icicle; the blushing flower is buried in the chilling snow! 
And do you find any person, of this intellectual caste, entering the 
Spiritual State ? They have clairi^oyants ; but no spiritually en- 
lightened. Do you find their religious and social natures in har- 
monious concord with their intellect ? Nay : verily ! There is a 
want of organic harmony ; the mind is not rounded and symmetri- 
cal; the desires are not permitted their full and energetic play 
through the wisdom-principle ; and the consequence is this : you 
do not hear of any such person entering the " Spiritual State,'* — 
for this state and the state of harmony are equally rare and won- 
derful. They are inseparably connected — ^and mutually dependent. 
The Spiritual State is rare because the conditions and circum- 
stances indispensable to its development and existence are as infre- 
quent and as httle comprehended. The social, the intellectual, and 
the religious departments of the mind must have a harmonious rep- 
resentation and influence in and upon the individual A person, 
with a prominent development of one only of these elements, may 
be a very good clairvoyant — a seer of the interior and the distant, 
— ^but such a person can not enter the superior condition. For this 
state signifies an opening of the interior understanding as well as 
an exercise of the interior perceptions. In this condition the spirit 
not only sees, but seeing, it also comprehends. The Love and 
the Wisdom principles have an harmonious play; they act for, 
upon, and with, each other. In the " Spiritual State," the mind 
sees, the mind hears, the mind reasons, the mind understands. 
The whole interior Man is concordantly exalted. The perceptivea, 

25 



Digitized 



by Google 



800 THB OASAT HARMONIA. 

the retentives, the reflectiyes, the oontractiyes, the expansiyes, the 
flodak, and the religious faculties are^ne and all — ^in a high state 
of exaltation. But unto the religious fiEiculties, the social and the 
intellectual elements are harmoniousl j subordinated. And yet the 
illumination of all the fiEu^ulties is equal in the Spiritual State. 

This state is to all men attainable, because the conditions are 
possible to all. The intellect must not be merely and exclusiyely cul- 
tivated, neither the social nor the moral flEUiulties ; for if one of these 
is permitted to transcend and influence the others, then the mind is 
not prepared for an influx of heat and light — ^i. e., Love and Wis- 
dom — ^from the superior circles in the Spirit Land. For to every 
state and degree of mind in this world, — (especially when the 
mind is on its true path of progression and proper development,) — 
there is a corresponding state and degree in the world of spirits. 
I would not be understood to teach the doctrine, that states of 
mind, which give rise to discords, corruptions, licentiousness, profo- 
nations, unrighteousness, <Src., have analogous types or prototypes in 
the spiritual country ; nay, it is quite diflerent ; I mean to teach 
this truth : that all the distinct and ascending states of Love* and 
all the degrees and progressive states of Wisdom, have, in the 
second sphere, their complete and perfect likenesses or correspon- 
dential representations. That is, in the Spirit Land you will find 
twelve general societies; six will represent the different develop- 
ments of the Love elements of the soul, and the remaining six, the 
different developments of the attributes of Wisdom in the mind. 
But in this lower sphere where social and individual interests and 
activities are all, more or lesls, discordant and confused, conflicting 
and deforming to the soul, the Love and Wisdom attributes are 
frequentiy thrown out of all due proportions — ^giving rise to ex- 
tremes and inversions f — ^which, happily, do hot extend their viffx 

* Se^ Great Harmonia, Vol. II. Chapter on Moral Cultivation. 
t See Vol. n. Moral Cultivation. 



Digitized 



by Google 



MAN'S SPIBITTTAL 8TATB. S91 

and procHvities into the world which succeeds the event of physical 
dissolution. There is nothing there, — ^no state, no influence, no 
want, no poverty, no beastiality, no depravity, in the Spirit Land, — 
to suggest, stimulate, or perpetuate the deformities of the soul. 
Hence, it is only the different progressive degrees of Love and Wis- 
dom in the human mind that have their exact counterpart in the 
Land, to which we are all fast hastening. 

And when the human mind is truly in the Spiritual State, — 
which corresponds to death on the outer and to harmonious mental 
development in the interior, — ^then the spiritual world will pour its 
blissful Loves and Wisdoms into the perceptions and understanding 
of the illuminated soul. The spiritual world does not come to us ; 
but we go to it. When the human mind has attained a point or 
degree in its development, which is in harmony with the laws, the 
desires, the Loves, and the Wisdoms of the Spirit Land, then its 
inhabitants are ready to introduce the heavenly light and celestial 
heat of their own souls into the prepared soul on earth. And yet 
the prepared soul may not be in any one particular as high or as 
good as the source of his influx, for the pre-requisite is individual 
harmony, — ^not the degree so much as the condition. 

When the mind is substantially in the Spiritual State, the upper 
portions of the head are beautifully illuminated I The superior 
divisions of the sodal and the intellectual faculties are glowing with a 
bright, mellow light which centers in the moral faculties, and this 
light glows and extends upward about four feet ; the upper portion of 
which light is generally about twenty inches in diameter, and varie- 
gated as the rainbow — ^indicating the different loves and wisdoms 
which are excited by the illuminations. Now let it be remembered, 
this light is derived wholly from the interior elements of the soul. 
When the body is de-magnetized, or rendered comparatively insen- 
sible, by the transferration of the positive power from the external 
to the internal sur&oes, then the life of the body flows up, measnr- 



Digitized 



by Google 



298 THE GREAT HARMONIA. 

ably, into the mind, and the elements of the soul receive a oorre»- 
ponding elevation. (This was fully illustrated in the Chapter on 
Death — See* Vol. I. Great Harmonia.) Into the bosom of this 
light, — ^the heat of which a sensitive hand can detect above the 
subject's head, when the Spiritual State really ezists, — ^flow the • 
breathings of the love circles or of the wisdom circles, just as the law 
of use may at the time prescribe. The profoundest thoughts and 
contemplations may be introduced into the thus illuminated mind, 
accompanied perhaps with the most useful and otherwise appropri- 
ate language ; though the latter is not always associated with the 
forms of the influxes. 

The individual whose mind is in the Spiritual State, is not 
altogether dependent upon the Spirit Land for revelations of truths 
and great thoughts ; for, possessing both the somnambulic and the 
clairvoyant powers, assodated with the still superior power of under- 
standing what is perceived, the individual is capable of penetrating 
or probing deeply into the constitution of Nature. His vision ex- 
tends &r and wide; transcending all mere imagination; and 
inspecting things and realities, which the most vigorous and artafir 
cially excited fancy could never approach. Sciences and philoso- 
phies ; things real and things imagined ; existences which swarm 
this earth and those which enliven the stars of distant realms; 
human beings in the temporal body and those in the immortal or- 
ganization ; — all are within the grasp of the vision of the illumi- 
nated, and, to a certain extent, they are as comprehensible. Hence, 
the mind that receives no direct influx from the Spiritual world, is 
nevertheless capable, while in the Spiritual State, of investigating 
a wide field of thought and of giving utterance to many valuable 
and supersensuous truths. Indeed, it is thus that the Spirit Land de- 
velops the human mind which, in this state of life, is capable of being 
" caught up into the third heavens," and there permitted to, volunta- 
rily, meditate upon the stupendous arcana of the spiritual habitations. 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 293 

Here it is deemed necessary to remark, that the spirit, although 
it appears to, yet does not leave the body permanently until after 
death. The reasons I have already given.^ But the mind is so 
exalted that the body presents all the outward appearances of the 
spirit's desertion, and the subject is frequently himself deceived on 
this very point. The ability to see Russia, or the planets, or other 
places and things, is so perfect and unmistakably clear, that, for the 
time being, the mind is hable to think itself altogether there, at 
the locality of the vision, in propria persona. A clairvoyant can 
see Russia ; but to see into the constitution of things, and to give 
any thing like a truthful revelation of the laws, &c., which control 
them, the mind must be in the Spiritual State. Let it also be re- 
membered, that in some peculiarly organized minds, spiritual im- 
pressions may be enjoyed without the spiritual perceptions ; and 
vica versa, as in cases of good clairvoyants. 

The Spiritual State is a religious condition. All true prophets 
and seers of the olden times were mainly in this exalted posture ; — 
an attitude supremely heavenly in its character, — one which the 
mind is naturally inclined to accomplish, when left to follow out 
the Hving laws of intuition and Nature. At this point I am im- 
pressed to recommend this attractive subject to your best con- 
templations. 

In the next lecture, I design to impart some impressions con- 
cerning "plenary** inspiration. For the present I have nothing 
more to utter on the philosophy of psychology and clairvoyance. 
The subject has been practically divulged in the foregoing pages ; and 
it is probably all that I shall ever write upon it. I have imparted my 
own experience in some instances, and adduced the corresponding 
testimony and analogous experience of others ; all of which comes 

* See a pamphlet by the author, entitled " The Philoaophy of Spiritual In- 
teroourae," pages 127, 130, 136, et. seq. 

26* 

Digitized by VjOOQ IC 



994 THB GREAT HARMONIA. 

very naturally under a Harmonial and explanatory system of cause 
and effect History is very explicit in its assurances of a knowledge 
of magnetism among the ancients ; also, that the entire procession 
of ^fted men, prophets, and seers, were subjects of what we now 
term CUurvoyance, or the Spiritual State. In this investigation, 
the names of many seers, who have distinguished themselves before 
the world, I have been obliged to omit for the purpose of devoting 
more space to philosophical explanations, and to the exposition of prin- 
ciples. It is presumed that the enlightened reader will not demand 
a greater array of facts in magnetism, as the world is now blessed 
with an abundance. The great leading and paramount object^ 
throughout this course of lectures, has been the development and 
classification of the natural and spiritual laws which disclose and 
control the alledged phenomena. 



Digitized 



by Google 



LECTURE XXII. 

OONCB&NINO THB PRINCIPLES AND CAVIBI OF 
TRUE INSPIRATION. 

AccoRDiNa to the delineations in the last discourse, the spiritual 
state was shown to be the highest condition which the mind can 
obtain in its present rudimental and corporeal sphere of ex- 
istence. It was also shown that this state of mental exaltation 
depends invariably upon certain harmonious conditions of body and 
mind. 

The conditions which are essential to this state, although superior 
to the common plane of every-day life, and vastly different from 
those generally observed, are, nevertheless, completely within the 
power of mankind. This state is pre-eminently religious — ^not in 
the sense that the moral feelings and faculties are developed at the 
expense of the social and intellectual propensities and powers ; but 
that the whole soul, — ^including all its feelings, affinities, friend- 
ships and multi&rious relations to the external world, — ^is elevated 
and unfolded into the religious or spiritual sphere of human existence. 
At this point man forms a conjunction between the rudimental and 
second spheres of life ; and it is solely in consequence of this meet- 
ing of the two spheres in the human soul, that stands thus on the 
apex of the material world, — ^from which elevation conmiences the 
spiritual sphere which leads off into Infinitude, and opens with its 
endless variety of scenes before the prepared vision, — ^that the mind is 
capable of realizing its connections to the thus united spheres, and 
uttering, from inspirations flowing from the two sources, the great 
prindples of truth which belong to both departments of existence. 



Digitized 



by Google 



396 THB GREAT HARMONIA. 

This mental oonditioD, although every way superior to the ordinary 
plane of human states and experiences, is nevertheless perfectly 
natural and attainable to every person. It may be enjoyed by an 
individual in the full possession of his outer consciousness, and 
hence without the artificial magnetic sleep ; but such a result is the 
work of steady progression on the part of the mind, from all the 
ordinary teachings, tastes, and attractions of life, to a high state of 
personal harmony, consonant with the great general principles and 
attributes of the Divine Spirit which animates the temple of 
Nature. The thus exalted intellect is a medium for the transmis- 
sion of no especial and isolated current of inspiration, but its iUumi- 
nation, like its condition, is general, and hence expands in all 
directions. This is so because all the i^ulties and mental suscepti- 
bilities are equally refined, harmonized and spiritually exalted. 
The spiritual state, therefore, may justly be denominated a spiritual 
resurrection of all passions and attractions of the natural man, into 
the moral and intellectual departments of the mind, which instinc- 
tively and undei-standingiy lay hold upon the things belonging to a 
world of more perfect knowledge. The causes and paths which 
lead the mind to this state are simple and easily understood ; as 
will be seen as I proceed to lay before you the philosophy of inspi- 
ration. I now desire to call your undivided attention to the con- 
sideration of this particular subject. 

Inspiration is a term derived from the Latin, inspiro, which 
means to draw in, or inhale. This is the meaning generally 
attached to the word by theologians. My impressions however refer 
me to a different signification. I employ the term as significant of 
a state of mind which enables the individual to have retrovisions 
and propbetic perceptions, accompanied with an illumination of the 
understanding or reasoning principle. True inspiration is based 
lipon psychological principles. Like every thing else in this universe 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 997 

of progression and development, true inspiration is of various kin<^ 
and graduated by innumerable degrees, as regards quality and 
quantity. It is super-sensuous, but not super-natural. It is the illu- 
minating presence and influence of God in the soul ; it is co-essen- 
tial and co-extensive with the constitution of the human mind ; and 
yet, in consequence of the prevalence of social inequalities, ecclesi- 
astical materialism, and individual imperfections, a high and uni- 
versally applicable inspiration is enjoyed but by a very few of the 
earth's inhabitants. 

First : I will now briefly explain the view of inspiration, entertained 
by the Catholic and Protestant systems of religious faith. These 
sects regard inspiration as entirely above the reach of the human 
faculties of thought. It is regarded as a supernatural action of the 
Divine Mind upon the human will and imderstanding. It is be- 
lieved that the Lord selects and prepares certain prophets and 
apostles to be the recipients and exponents of his will ; and then, 
by an immediate conjunction, which the Lord supernaturally estab- 
lishes between himself and the chosen vessels, the latter are enabled 
to speak and wiite the Divine Will without any mixture of error or 
imperfection. The Catholic regards all inspiration as a direct residt 
of the action of God upon the world ; he does not believe that the 
whole human family is inspired by the Divine Mind ; but that all 
plenary inspiration is confined to the Bible, to the Pope, to the 
Priest, and the Church. The Protestant does not admit so much 
communication with the Divine Spirit, but thinks that all inspiration 
which is orthodox and supernatural is to be found within the letter 
and symbols of the Sacred Scriptures. He believes that the Di- 
vine Mind disclosed his will to the Bible authors, completed through 
them all communications from the supernal courts to man ; and on 
perfecting the New Testament, he closed all private and particular 
correspondence which had existed between himself and the earth's 
inhabitants. Thus it is distinctly evident that the two systems of 



Digitized 



by Google 



m THB ORBAT HABMONIA. 

Mih which now divide Christendom have their foundalaon upon thue 
supernatural and incomprehensible. 

Second : I will now proceed to consider the trammeling, enslaving^ 
and pernicious influence which the above sectarian idea of inspira- 
tion inevitably exerts upon the human mind. The 6rst perceptible 
^ect of this partialistic doctrine, is the generation of a religious 
despotism which the multitudes are educated to receive with an 
unreasoning faith, and to love and protect with an unflinching rev- 
erence. The majority of Christendom grow up with the conviction 
that the Supreme Beiug will communicate to none, except to specially 
chosen favorites and supernaturally appointed mediators and attor- 
neys. This idea trammels the soul in its aspirations after light and 
knowledge, because it teaches that the portals of the heavenly 
citadel, and all the avenues leading from God to man, were closed 
up and eternally locked at the event of the formation of the sacred 
canon. The soul that would be advanced in spiritual happiness 
and high religious culture, is dogmatically forbid the privilege of 
imcovering its head to receive the light which is streaming forth 
from the bending firmaments ; but is constrained, nay, absolutely 
commanded by the dominant theology, to retreat into the mazes of 
the past, there to read and contemplate, without daring to question, 
what men have written and tradition has preserved. The mind 
being thus trammeled, fears to cast ofi^ its fetters, it can not 
advance ; for it is educated and compelled to linger on the deserts 
of the remote past whose atmosphere is peopled vrith the phan- 
toms of a Tartarean theology, and with the distorted and sickly forms 
of decaying superstition. If the aspiring mind of to-day would 
seek the immediate presence and illumination of heaven — if it would 
bathe, refresh, and invigorate itself in the Spirit of God — ^it must 
retreat into the labyrinths of ancient sacred temples and walk on 
arid ground ; which vague tradition asserts to have been supernat- 
urally blessed and sanctified; there to breathe forth prayers and 



Digitized 



by Google 



MAN'8 SPIRITTJAL STATS. 999 

wonhip in the midst of the foesil vestiges and hTpotibetical divimfy 
of semi-barbarian ages. 

The aristocratic despotism, generated by this ecclesiastic and par- 
tialistic notion, is the most gigantic and insurmountable obstacle to 
individual progression and enlightenment. A generous democracy is' 
frequently chilled in its natal hour. The flower of liberty is plucked 
with a ruthless hand from its native soil by despotic and dogmatic 
minds, who have the unblushing arrogance and misfortune to con- 
sider and proclaim themselves to be God's vicegerents. The spirit 
of a universal republicanism, richly impregnated with grand and 
philanthropic objects, and contemplating in its sweep the universal 
liberty and happiness of man, is frequently arrested in its flight 
from heart to heart, surrounded by the soldiers of the king, bound 
in chains and hurried to the dark retreats of despotic incarceration. 
And these are termed " holy wars," providential interpositions to 
preserve the individuality and local interests of nations. And should 
some angel, in the human form, elevate himself to his natural posi- 
tion and proportions, and speak forth the fresh inspirations of liberty 
and universal freedom, he will be confronted by the united pro- 
cession of ecclesiastical, sectarian and political powers, and be con- 
demned either as a sentimental visionary, or else as the leader and 
embodiment of a diabolical conspiracy against the time-sanctifled 
and sacred institutions of church and state. Although it is just and 
necessary to delineate and positively repudiate these human weak- 
nesses and evils of despotism ; nevertheless it is quite as essential to 
the cause of progress, that we should preserve generous and fratmial 
sentiments for those who are the agents and victims of such human 
vices and imperfections. Mankind's career is checkered and fear- 
fully Btained with sins of crimson hue, because the race has been, 
and is now, prc^essing from bad to better, from transgression to 
rectitude, from discord to a millennial harmonization of interests and 
attractions. There are always two parties in the world; One party 



Digitized 



by Google 



aOO THE GREAT HARMONIA. 

IB oompoeed of nearly all the earth^s inhabitants ; the other of the 
very few intellects who have ascended the rugged sides and angular 
aodi^ities of human experience, and who, therefore, now stand upon 
the summit of the centuries, contemplating the deep valleys from 
whidi they have ascended, and the boundless territories of humanity 
below them ! 

The first party is mortgaged to conservatism ; the second, to the 
cause of universal liberty, fraternity, unity, aud progression. The 
former believe in supernaturalism, in provideutially appointed 
prophets and messengers, and in especial and local inspiration. It 
is a party which supports and protects tyrannical institutions as ordi- 
nations of Jehovah. It crudfies the heralds of liberty and bums 
the man of living inspiration upon its altars of ignorance. Hu- 
manity's path is strewn- with numberless thorns which wound only 
those who step, with a bold progressive tread, along the ascending 
way. This progressive path leads through many dark valleys, dis- 
mal solitudes, desert plains, and over innumerable mountains ; and 
here and there are visible the disastrous consequences of long and 
bloody battles ; and solitudes which compass many dungeons and 
tombe where ignorance has interred the friends of knowledge ; the 
desert plains still support the gloomy pyramids of ancient despotism 
and mythology ; and upon the summit of every mount over which 
the race has pursued its pilgrimage, are visible the huge cross, the 
bloody gibbet, the .portentous gallows, upon which the thief and the 
Savior, the vicious man and the man of love, the assassin and the 
inspired reformer, have alike suffered the martyr's fate. The first, 
martyrs to the ignorance and inhumanity of man ; the second, to 
human selfishness and sptems of godless despotism ! 

The enslaving and pernicious influence of the partialistic doctrine 
of inspiration upon the human mind, is manifested in still another 
form of demonstration. It originates low and contracted concep- 
tions of the Supreme Being and his system of universal government. 



Digitized 



by Google 



MAN'S SPIBITXTAL STATE. SOI 

It giTes the impression, and tJien maintains it in the most emphatic 
and presumptive manner, that God is local, partial, and particular 
in the manifestation of his sovereign purposes. It teaches that 
when the Lord selects, out of nine hundred millions of individuals, 
a few men as attorneys to write his will, he places them in a con- 
dition in relation to himself — ^which no reason can comprehend or 
philosophy explain — ^which renders them immaculate as to motives 
and invulnerable as to error and imperfection. This is the doctrine 
of the church. It enslaves the disciple, because it imprisons reason ; 
and represses, with a giant power, the advancing tides of thought ! 
The attorney's statements and averments must be received as truth 
without a question. Should any such especial revealments stand in 
open contradiction to any scientific discovery or phase of human 
experience, there is still no alternative, no choice permitted the dis- 
ciple; because the doctriue of supernatural inspiration neither 
admits the remotest possibility of imperfection, nor the indulgence 
of any doubts as to the verity and eternal immutability of such dis- 
closures. It confuses the natural harmony of creation and renders 
the illimitable universe a mere repository or cabinet of theological 
mysteries and superstitious phantasmagoria. By subverting, in the 
human mind, its instinctive perceptions of Nature's harmony ; by 
removing God from the presence of the soul and shutting him away 
from all human accessibiUty in a court of heavenly splendor whose 
light, like an expiring taper, is flickering in the socket of an old 
theology ; by beclouding and chilling the relations between man 
and man, and destroying all human faith in the immutable char- 
acter of God and his government — I say, by doing these things, this 
orthodox or ecclesiastical doctrine of local inspiration proves itself to 
be the issue of a barbarian age, once rife with despotism and tjnranni- 
cal institutions. And upon this ground, especially, am I impressed to 
regard this sectarian definition of " plenary ii&piration" as trammel- 
ing, enslaving, and pernicious in its influence upon the mind of man. 

26 



Digitized 



by Google 



903 THB GRBAT HARMONIA. 

Tbkd: I oome no w to utter my impressioiu oonoeniizig the < 
and principles of true inspiration. As I have already said, I do not 
employ the word as ngnificant of any arbitrary or superficial in- 
haling of thoughts or truths proceeding from the Infinite fi>untain. 
On the contrary, the word comes to me ladened with a vastly higher 
and more elevating significance. The enlightened intellect will 
readily perceive that the individual can be truly and permanently 
benefited only by such inspirations and revelations as can naturally 
be breathed into and assimilated with the mental constitution. Any 
thing which merely passes into, through, and as rapidly out o^ the 
mind, can not be of any lasting profit to the recipient The flower 
is truly inspired by the light and warmth of the sun, because it pos- 
sesses within itself the essential qualities and properties of beauty 
and development, and hence incorporates the descending elements 
of vitality in its own minute structures. It is not merely a vessel 
for the immediate reception and impartation of light and warmth ; 
but it receives those elements, subjects them to a chemical analysis 
and distributes the various properties to the elaboration, develop- 
ment, and sustenance of its own particular individuality. And then, 
in accordance with the immutable principles of distributive justice 
and harmony, the flower breathes forth its precious odors with 
which it loads the passing breeze, and thus imparts pleasure and 
refreshment to many living beings. 

Thus it is with man ; every man, like every flower, is a recipient 
of this kind of inspiration — that is to say, the influx of thoughts, 
&cts and prindples, into the soul, which that particular mind may 
appropriate — first, to its own welfare and enlightenment, and then 
shed it abroad as the sun spreads its rays over the earth for the 
benefit and illumination of those who next require the pabulum. 

Pure inspiration is confined to no particular person, age, or 
nation ; it is as common and universal as the Spirit of God. Ever j 
thing that possesses hfe, no matter in what kingdom or stage of 



Digitized 



by Google 



MAK'S SPIRITTTAL STATB. 808 

development, is to the same degree the recipient, exponent, prophet, 
and beneficiarj of the universal spirit of the Supreme Being. Every- 
thing that moves any where in the ilHmitahle territory of Nature, 
sustains a relation more or less intimate to the spirit which animates 
the world. Every creature enjoys a living communion with the 
all-animating principle; and the relations which subsist between 
the little worm and the Creator of worlds, are just as intimate in 
principle as those enjoyed by man. Hence all. things receive the 
Spirit of God, and bathe in it, and express it in the external, in 
exact proportion to their capacity and absolute requirement. The 
human soul is a far richer soil for the growth and nurture of heav- 
enly sentiments, than Jerusalem or any ground which Jesus is said 
to have blessed and sanctified. Man's external organism is closely 
joined to the material world ; but far more closely is his spiritual 
nature joined to that principle which enlivens and energizes the 
universal Whole. There is nothing between man and the bending 
heavens. He can bare his head beneath the dome of the living 
temple, and there is no obstruction intervening which can shut him 
from a contemplation of the gorgeous fabric. And so if he will but 
bare his spirit by removing pride, selfishness and sensuality, which 
circumscribe and entomb its fair proportions, he will find nothing 
existing between him and the enjoyment of that true inspiration 
of which I now speak. 

AU Scripture is ^ven by inspiration — ^that is, all writing of what- 
ever description accomplished by the human hand. For there are 
but four general sources of thought and knowledge, namely : — ^the 
life-springs of the soul ; the suggestions of external nature ; the 
well-springs of humanity; and the exhaustless fountains of the 
spiritual universe. Nothing, therefore, is absolutely self-existing or 
self-determining ; because the illimitable empire of Nature is con- 
structed and supported by a brotherhood of interlinking and com- 
mingling ties, sympathies, and reciprocal dependendes. The in- 



Digitized 



by Google 



SM TJQB 6RBAT HARMONIA. 

finite cycle u oompoeed of ixmimiarable leaier cydee, as the infinita 
whole is oompoeed oi countlesB parte, wbioh are the links in that 
Dcafie chain of celestial love and wisdom whidi endides the lowest 
and highest, the parts and the whole; which coDstitute the mag- 
mfioent temple of the Infinite Mind. It appears, therefore, as a 
maitter of harmomoiis and reasonable necessity, in a universe of 
cause and effect, of principle and government, of pro^!e88ion and de- 
velopment, of sequpce and consequence, that all inspiration must be 
derived from one or all of the four sources designated. Accordingly 
the contents of a popular serial magazine are just as much a 
product of a certain degree of inspiration as the contents of any 
other work in human language. A writer may walk in his garden 
and be attracted by the fragrance and beauty of a single flower. 
Several imperceptible, but no less decisive, changes may occur in his 
feelings, thoughts, and mental economy. An invisible communion 
is enjoyed by the mind and the flower. And on the morrow, if yon 
will but examine the lyrical department of some daily publication, 
you may read the Scripture which is written by the inspiration of 
that tiny flower through the instrumentality of the human mind. 

And let it be remembered that plenary inspiration and in&llible 
knowledge belong to God alone. If any man should undertake to 
claim for any human publication its entire freedom from errors and 
imperfections, his claim is surely at the mercy of the school-boy 
whose reason can perform its appropriate frmctions. Again I affiim 
that God lives in the soul of every animated thing, and in the same 
proportion as his life-essence is immanent therein, so is that Hving 
object a receptacle of God's truth, an exponent of his goodness, a 
prophet of his love, and an expounder of his inspiration. Wbere 
€k>d is, there is illumination. He has not withdrawn his spirit frrom 
nature, nor his genmnating principles from the soul of man. The 
mind that will feel, may feel ; so, likewise, he that would be in- 
spired, will bCy from one or all of the sources through which the In- 



Digitized 



by Google 



MAK'S SFIRITTTAL STATB. SOS 

finite conugaimes with the finite. The spiritaal worlds are but so 
many scales of music, extending firom the remotest orb to Deity. 
And if man would learn of this celestial harmony, he must not 
stand away from it upon the barren desert of some mythological 
and superannuated £uth ; but he should walk forth and join the 
heavenly band, and strive to swell this symphony of the umversal 
anthem of harmony, by becoming himself a harmonious note in the 
Divine scale. Again I say, God has not abandoned the ^^ house not 
made with hands ;" he has not left to perish any thing which he 
inspires with life and anin[iation. He was not more in the world 
two thousand years ago than he is to-day. His will can not be 
expressed in one, two, nor yet in a million testaments ; for what is 
man, or all the men that have ever breathed on ihis globe compared 
with the numberless myriads that people the Celestial Land which 
breaks upon us at the event of outer dissolution ? Even the earth 
with all its possessions is as a gram of sand on the sea-shore when 
compared with the vastness, magnitude and numbers of other earths 
which have an equal claim upon the spirit and universal dispensa- 
tions of Deity. 

The religious mind may no longer examine the centuries past for 
the purpose of discovering the indications of the living God. Man 
may no longer yearn for a recurrence of the " good old days of 
yore." For God is more with us to-day, because we have progressed 
and approached nearer to him. The sun shines as brilliantly, the 
rainbow has as many tints, the earth is as much refreshed by rain, 
the streams murmur as musicfdly away through the valleys and 
meadows, as in the days of Moses, Isaiah, or Jesus ; the birds chirp 
as cheerfully now, the day is as effulgent, and night has lost none 
of the innumerable jewels, which shine through its curtains from the 
countless constellations, that deck the diadem of the upper firma- 
ments. Let us, therefore, not turn back, but go onward with an 
honest and courageous heart For as certain as this universe is 

26* 



Digitized 



by Google 



3M THS GBSAT HARMONIA. 

wanned Ij Love and fflmninated hj Wisdom — jea, as certain as 
Ood is the unchangeable resident and proprietor of the ma^ 
nifieent edifice of the material oration whose bending dome is the 
spiritnal iiniTerse — bo certain are we, that every thing which deco- 
rates the habitation shall be forever devoted to the most wise and 
exalted purposes, and everj human seal shall, forever, like an im- 
mortal taper, emit the divine light which the illnminating presence 
and onmipotenoe of the All-Perfect and Ever-Living €rod shaD 
impart hj the spontaneous breathings of his omnipotent spirit. 

Fourth : In the first part of this discourse, it was remarked that 
true and exalted inspiration was enjoyed by that mind whose im- 
derstanding was considerably unfolded and enlightened. I come 
now to briefly elucidate the mental state which is essenlaal to the 
reception of inspiration from all the sources at the same lime. 

Let it be distinctly borne in mind that God is a €rod of prin<aple, 
not of miracle ; a Crod of reasonable, harmonious, and immutable 
character, not of fiintastic displays, of design, or of supematoralistic 
demonstrations of his presence among men. He can not, therefiwe, 
cause the bird to invent music, a Bonaparte to be a prince of right- 
eousness, or a Nero to discourse harmony and philanthropic peace. 
Because every living thing is under the necessity of giving spontar 
neous utterance to that which moves within. The squirrel which 
can not sing ^ves utterance to the inspiration c^ its mind in its 
gyrations from limb to limb, and mound to mound ; thus giving* 
pantomimic expression to the indwelling songs which its tongue can 
not utter. So the bird sings without thinking as it breathes the 
common air. But Mozart, drawing his inspiration, first frt>m the 
well-springs of his own mind, and then from the countless and ever 
varying sounds with which God has vocalized creation, writes out 
the Scripture of music for the world to read and reverberate. Hius 
the degree and quantity of inspiration enjoyed and expressed by 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. WK 

ihe bird, the squirrel, and the man, are as disdnct and maniHait as 
the three receptacles are differing one from another. 80 different 
minds give rise to different degrees of inspiration. One is an in* 
8{Hred linguist, another an inspired poet, another a moralist, another 
a mathematician, and another is an inspired philosopher. While 
common people possess a multiphcation table having only twelve 
figures to the side, the young inspired mathematician can not give 
scope to his genius without a multiplication table which is a yard 
square. So likewise, while the majority have a system of morals 
whose outer walls are so selfishly constructed as to encompass only 
the individual, the inspired moralist, who loves his fellow-men, 
breaks down the obstructing partition walls and gives birth to a 
moral system which is limited only by the remotest boundaries of 
humanity. The hunum mind is benefited permanently by inspira- 
tion when the reason-principle is illuminated ; this constitutes true 
clairvoyance, and, also, the true spiritual condition. The latter 
state, as was described in the previous lecture, is enjoyed only by 
that soul whose social, intellectual, and moral faculties are attuned 
one to the other and all to the universal constitution of things. In 
addition to what has been already said on this head, the individual 
who would be alive to the universal inspirations of the Spirit of 
Gody should ask himself these questions : 

1st Axe my social faculties in a balanced condition ! Do I suffi- 
dently love my own personality ? Do I obey the laws of nature in 
regard to food, exercise and slumber ? Am I in any sense intem- 
perate ? Do I seek the sodety of the gay and superficial to the 
neglect of personal culture and important studies ? Am I depriving 
myself of the true joys and inspirations of God by disobedience to 
Uie laws of my being in giving myself up to sensuality and merely 
physical gratifications ? 

2d. Are my intellectual faculties properly balanced? Dolyidd 
myself sufficiently to reflection? Do I people my mind with ob- 



Digitized 



by Google 



M8 THB GREAT HARMOKIA. 

jeoto, through the medium of pereeption, and then caiefbllf analyse, 
compare, and devote them to good and benevolent purposes ? Or 
do I permit my mind to be confused and distracted by the perpetual 
rushing in of external impressions through the medium <^ the 
senses ? Or do I reflect too much upon a few things, and 8e<^ude 
myself from a wider and a higher field of obeeryation ? Have I a 
materialistic intellect which goes no deeper than the externals, the 
forms and the symbols of hfe and thought ? Or, do I penetrate to 
the causes of things ? Do I prove all things ? Do I judge with 
an impartial judgment ? Do I adhere to the admimstiations of 
reason 9 Do I regard reason as the light which hghteth every man 
that Cometh into the world ? 

3d. Are my moral faculties properly balanced ? Do I venerate 
justice as a principle ? Are my aspirations after justice and equity 
confined to the ordinary and selfish circle of my own wants and re- 
quirements ? Or, do I expand my reverence and application of 
justice to the drcumference of all human rights and demands ? Do 
I venerate any one system of morals and precepts as the tme reli- 
gion ? Or, do I consider the truest and highest rehgion to be uni- 
vensal justice ? What do I hve for ? Is it merely for personal 
interest and happiness ? Or, do I love the neighbor and identify 
my interest, my justice, and my joy with the universal interests <^ 
mankind ? Am I a desert which greedily drinks up the rain of 
heaven, and yields no flowers or vegetation ? Or, am I a pure and 
healthy spring which slakes the thirst of the care-worn and wander- 
ing pilgrim, and then sends fi>rth its numberless rivulets to aug- 
ment the growth of healthy fruit and vines? What law do I 
revere ? Is it the law of Moses ? Or, the law of Love ? What 
prayers do I utter ? Are they the ceremonial orisons recommended 
by any priest^ prelate, or religious chieftain ? Or, is my prayer a 
desire unceasingly swelling my heart for human good and happi- 
1 ? Dp I love truth more than policy ? Do I revere right more 



Digitized 



by Google 



MAN'S SPIRITUAL STATB. S09 

thjin miglit? Do I loTd Worth more than wealth or parentage? 
Or, am I a mere being of caprice and superficiality? When I 
prove all things, do I hold fiist to that which is good, or that which 
is popular and expedient ? Do I acknowledge that extraordinary 
individual privileges lay me under extraordinary individual obliga- 
tions ? Or, do I accept the privileges and acknowledge the obliga- 
tions by the compulsions of law ? Do I revere the God of Abra- 
ham, Isaac, and Jacob ? Or, the Supreme Ruler of the universe ? 

He who would become the receptacle of true and high inspiration 
should propound to himself the foregoing questions, and give the 
world their appropriate answers, only through his life and con- 
versation. 

It is deemed proper to repeat here a conversation, on this subject, 
between a Spirit in the second sphere and a Mmd on earth. 

Mvnd, ^^ Canst thou inform me how to obtain true light, and 
enjoy inspiration ?^ 

Spirit ^^Man is the manifestation of a central power — ^an 
original, indestructible development of an Incamative Principle. 
What he feels most, is Genius. This is unfolded by the harmo- 
nious quickening of all the spiritual forces. This is a result of 
growth. The true Man grows up, like the tree in the primeval 
forest, luxuriant and strong — ^armed at all points, inhaling inspira- 
tion from all directions and breathing a corresponding influence 
abroad in turn." 

Jf. "■ Where shall I seek for the elements of inspiration ?" 

S. ^ If any man will know of the doctrine, let him do the will 
of my Father. True Genius alone inspires. The good man images 
the fair features of the Divine Mind. This atonement or hann<Hiy 
of the human with the divine, places the interior genius at once 
into sympathy with the immortal tides of Truth ; thence flows in- 
spiration. In nature, genius subordinates all to its own force ; but 



Digitized 



by Google 



810 THB GRBAT HARMOKIA: 

foroe itself is melted into fluid, flowing oyer and enkindting aD — 
conforming all things to Beauty's Law." 

M, ^ Are the elements in this world, or in the world of spirits V* 

S, ^^ The elements are every where, separate from no life, con- 
nected witli all being. True harmony — ^i. e. the Genius of the 
spirit — IB the vessel into which those omnipresent elements flow, 
taking the vessel's form, and becoming organized accordingly. A 
kindly and sympathiadng influence must be thrown around indi- 
vidual minds, to induce the lofty aspiration upon whidi a full 
inspiration rests.'' 

M, ^ How can this Influence be obtained ?" 

S. ''By consociation. The individual must be placed in a 
society where true Genius presides and inspires. Channels of Wis- 
dom must be opened. The appetites must be allayed, the passions 
chastened, tlie affections sofl^ned, the imagination expanded, reason 
vivified, the understanding enlarged; then the law of harmony 
changes the very elements of common life into inspiration. Every 
mind is able to aspire ; and all have soma light from the spiritual 
Orb which shines ever over the fields of being. Men shall be one 
with God. Behold, the rising sun I The Era is very near !" 

Properly considered, the spiritual state is the complete develop- 
ment and harmonization of the individual. On some future occa- 
sion I will explain the physical, organic^ and moral laws of man's 
being ; and show, by aid of various illustrations, how his obedience 
to these laws will secure the happiness which he seeks, and the in- 
spiration which the reasonable intellect devoutly yearns to enjoy. 
For the present, I leave this subject to your reflection, with the 
earnest prayer that your souls may be permanently enriched by a 
judicious application of the principles unfolded. 



Digitized 



by Google 



LECTURE XXIII. 

' THB rHILOSOPHT OF ORDINARY AND EXTRAORDINARY 
DREAMING. 

EvsRT one who understands any thing of physiology is fully 
aware that the Brain is the scat^ of all sensation and thought It 
is the source of the strength and energy displayed in the vital and 
muscular systems, and is the chief agent of mental manifestation. 

The mystery of dreaming is rendered more mysterious by the 
dark curtains of slumber, which invariably hang between the phe- 
nomena and our perceptions. These mystic surroundings must be 
rolled up before we can look in upon the more enchanting scenes 
of the mental Theater. I will, therefore, first present to your minds 
the philosophy of sle^. 

Sleep is simply the counterpart of Action. Sleep and Action 
are the axes upon which the sphere of common life revolves. 
The most tranquil and happy period, which any one can remem- 
ber to have experienced in this physical life, is midway between 
sleeping and waking — ^between rest and activity. How we love the 
twihght hour I How it induces the mind to go within, there to 
contemplate the many events which cluster upon the vines of 
memory ! And more than this ; the eye of the mind, thus turned 
in upon itself^ looks fax into its own history, and realizes something 
of that sublime nature which seeks involuntarily an eternal residence 
in the upper world. 

The twilight hour — ^being the interlude between the states of 
action and rest — ^is the properest season for reverential meditation. 



Digitized 



by Google 



ni% THE GREAT HARMONIA. 

Hub k the tune to disengage jonnelTes from the outer woxld of 
objects. The man of genius devotes this season to himself and 
withdraws from outer things for the sake of oontemplatioiu He 
tarns his attention to half-remembered ideas and arranges them 
into a new order in his mind. The many images of creation stand 
in all their relative positions before his mind, and thus he looks at 
nature through his memory and inward consciousness. The mind 
18 in its finest mood at the twilight hour, when the front brain is 
not surchaiged with either blood or thought. But the case is 
quite different with the Brain, when the Sun sends down its rays to 
earth. The heat and light thereof render the cerebrum positive — 
fill it with blood, and prevent it, to a great extent, from exerxasing 
its powers of imagination. But when the Sun has passed away, 
then the front Brain is thrown partially into a negative state, thus 
permitting the higher faculties to play more unrestrainedly in the 
empire of thought. 

The mind can not think as clear when the sun shines as in the 
twilight hour. Because that portion of the Brain, which controls 
all the agents of superior thought, is the chief ruler of all that takes 
place in the physical economy. It directs all muscular action, 
guides the body in the discharge of all its voluntary functions, and 
dispenses energy to all the various physical dependencies. Conse- 
quentiy, it is too much engrossed with the cares of the body to do 
much thinking ; and besides this, — ^the Sun renders the Brain too 
positive for deep, clear, and pleasurable contemplation. 

Hence it is, that, when the soft hour of twilight arrives, the man 
of genius glowingly conceives his best thoughts, arranges them with 
the greatest facility, and realizes the most happiness. When the 
heavens are tranquil and the vesper-star is seen above the clouds, 
when all the vast landscape glimmers on the sight, then the mind 
flees burning thoughts and words, so eagle-like, that it can not but 
be exalted and serene. 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 313 

Few people reflect upon the operations of the inward spirit. And 
yet every one realizes a difference in his feelings — one class of sen- 
sations when the sun shines from the firmament, and another, when 
the dreamy folds of the approaching night close in upon the Brain 
and the senses. The twilight hour is the period for tranquillity and 
religious contemplations. Because the front brain is less positively 
charged with blood and nervous energy then ; and the whole internal 
being is abandoned to a most luxurious exercise of its various 
affections and faculties. 

But let us examine the state of sleep. What a fair counterfeit 
of death, is sleep ! It is almost death. The Brain is not so flred 
with life. All the portions of the front brain are quieted, and the 
back brain, the cerebellum, is the guardian of the .night. It keeps 
the blood flowing through the dependent organism; causes the 
heart, liver, lungs, &c., to perform their appropriate office ; and thus 
maintains the. connections between the body and the soul, whilst 
the larger or front brain, with all its numerous dependencies, is 
permitted to rest in undisturbed slumber. This is perfect sleep. 
Now what is the state of the soul in perfect sleep ? I answer — ^it 
is folded within itself. The brain and body are wearied and weak- 
ened by the activities of the day ; hence the mind draws its facul- 
ties together, as the sensitive plant folds its leaves against the 
human touch, and passes, quietly, into the more interior recesses 
of the mental structure. The mind, in perfect slumber, finds a 
retreat from all sensuous disturbances in the back portions of the 
brain, — the cerebellum is the dormitory of the soul. But the fec- 
ulties of the mind are not altogether destitute of action ; the soul 
caD not be perfectly in a state of inertia — the laws of the mind are 
Association, Progression, and Development. Its happiness consists 
in its harmony ; not in any description of inactivity or indolence. 
Let it, therefore, be distinctly understood that, when the mind is 
sleeping, it is not in a state of inanition, but in a greater degree 

27 



Digitized 



by Google 



3U THE GREAT HARMONIA. 

of harmony, and in a state of more interior retirement, than is 
natural to the ordinary awakened condition of mind. 

I now come to the phenomena of dreaming, which snooeed the 
event of sleeping. 

There are two kinds of dreams — one class emanate from the 
Earth-land ; the other, from the Land of Spirits. First, let us ex- 
amine the causes of those which proceed from external or terreetrial 
sources. The majority of dreams originate in the faculties of the 
soul during sleep. Some physical disturhance has disquieted the 
mind. Various diseases produce various dreams. But what is a 
dream ? It is an indiscriminate play of the Will among the mem- 
ories and affections of the mind. The difference hetween ordinary 
dreaming and ordinary thinking, consists simply in this : that while 
the mind is partially reposing, it does not separate the thing thought 
of from its occurrence ; whilst, when the mind is wakeful, it clearly 
discriminates between the thought and its subsequent execntioiL 
Did you ever reflect on the remarkable fact, that the Wish to ac- 
complish any thing in a dream is immediately followed by the im- 
pression that the thing desired is actually done ? Much of the 
profundity of mystery attached to dreaming consists in the fact, that 
the Soul takes her wishes for granted, confounds thinking with 
acting, and blends past experiences with present memories and 
emotions. But ordinary dreams will be more or less rational ac- 
cording to the order and vividness with which the mind is accus- 
tomed to think and reason. We think and dream, strictly, in ac- 
cordance with our experience and habit in combining ideas, and 
also according to the various dispositions of mind which are inci- 
dental to our common nature. By a kind of metempsychosis or 
transformation, the peculiar quality of foods and medicines is trans- 
ferred to the brain during the period of repose. For instance, the 
mind can be impressed very powerfully by the life of meat. Some 
persons will dream of droves of cattie, simply by eating plentifully 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 815 

of beef-steak just previous to retiring. The psychological action of 
medicines and disease upon the mind, has been sufficiently elucida- 
ted in my lectures on man's psychological state. I will, therefore, 
pass on to amplify the proposition, that the mind manufactures the 
fabrics of its ordinary dreams — all of which can be easily explained 
upon physiological principles. 

Much of the mystery of common dreaming disappears, when we 
consider the singular manner in which the mind blends thoughts 
with actions — and phantasm with serious realities. Past memories 
and present sensations are so ingeniously wrought into new scenes 
and characters, that the mind itself becomes amazed and confounded 
with the representation. Popular Theology is merely a species of 
dreamy superstition, endeavoring to explain mysteries according to 
preconceived opinions ; just as, in our ordinary dreaming, we under- 
take to explain one decided absurdity by very dexterously supposing 
another. In dreaming, the mind accounts for many mysteries with 
such amazing complacency that the strangest combination Mk to 
excite surprise. The prophetic powers of the human mind are 
sometimes excited during the periods of slumber, when the Soul 
can easily feel future events, by projecting its faculties along the 
line of coming probabilities. In this manner the prophets of the 
olden time gazed upon the general nature of future events. Such 
dreams the Prophet Daniel sometimes experienced, and such also 
he was frequently called upon to interpret. As a conclusion, then, 
of this branch of the subject, let us bear in mind that the phe< 
nomena of ordinary dreaming are traceable mainly to defectiye 
slumber, to impaired health, and to unresting thought; to the 
simultaneous and indiscriminate operation of the Will with the 
£aculties of thought or reasoning. Such are, in short, the dreams 
of the Earth-Land — ^the mere play of the mental faculties under the 
influence of some disturbing cause,; — connected with the world and 
body in which we at present reside. . 



Digitized 



by Google 



316 THE GRSAT HARMOKIA. 

I come now to consider the dreams which emanate from the 
World of Spirits. 

I allude to no fancy of the mind — ^no scheme of the imagination ; 
but to a sublimely beautiful truth. Dreams from the Spirit Land ! 
What poetry can be more poetical than Truth? What more 
romantic than Reality ? Who would willingly resist the flowing 
in of high sentiments ; the influx of divine principles ? We read 
in the New Testament how ^^the angel appeared unto Joseph 
in a dream." 

Let us now consider the philosophy of this class of mental 
manifestations. I have said that, in perfect slumber, the front 
brain is closed up so far as the voluntary action of the mind 
is concerned ; while the back brain keeps the body supplied with 
vital energy and the means of involuntary action. Now it is a 
curious ^t that the mind is never made to dream a spiritual 
dream unless this perfect slumber exists. The voluntary powers 
of the mind must be all suspended,* and the Will and faculties of 
thought must be in a state of complete quiescence, before there can 
be a free and full influx of contemplations from the Spirit Land. 
This perfect slumber is seldom enjoyed ; it is true, therefore, that 
" angels* visits are few and far between." The earth-children eat 
too much, and too often — are injudicious in their occupations — ^are 
mentally too inharmonious — ^to permit that complete retirement of 
the mind from the cerebrum to the cerebellum, during the hours of 
slumber, which is indispensable to spiritual influx. K the front 
brain is at all positive, when the body is sleeping, then spiritual in- 
fluences can not enter. The mind is an instrument which, when 
it is tuned and set to a high note on the spiritual scale of music, the 
angels can awaken it to the sweetest melody ! 

When a person is sleeping a perfect slumber, whether com- 
mon or magnetic, he is nigh unto the state of death. The higher 
departments of the mind are not occupied by thoughts. The 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 317 

strong and splendid elements of holy feeling are quieted ; gather- 
ing vigor for the future sphere. The entire cerebrum or Front 
Brain is now a tranquil domain ; and there is no sentinel at the 
gate of the temple, but the vigilant cerebellum. Hence the spirit 
of man may be called into harmonious play by a judicious touch- 
ing of the various faculties in the superior brain, as in Phreno-mag- 
netism. Thus the mind is ready for a dream of a high order. 

Novr if a spirit should approach a person thus slumbering, and 
desire to impress a dream upon the sleeper's mind, it would psy- 
chologically act upon the various organs in the front brain — upon 
such organs, I mean, as would develop or elaborate the dream de- 
signed. Hence the mind would be called into play by the Will 
of the Spirit. The mind would unfold any dream which the Spirit 
might WiU — just as, when the musical instrument is sMllfully 
played upon, it emits the sounds in the performer's mind. 

This species of dreaming is not clairvoyance, — though I have seen 
instances where the dreaming mind has been perfectly and correctly 
impressed with distant objects and scenery; the result of im- 
pressions received from the Will of the Spirit that controlled the 
elaboration of the dream. 

l^ow and then, our guardian spirits come from a £Gdrer and 
serener Home than ours. Those happy children of the Father, 
beautiful as the mind can imagine, — they come to inspire our souls 
with kindred thoughts and higher joys, — ^they come to make us 
better, wiser, and happier. 

As the Goddess of music takes down her lute, touches its silver 
cords, and sets the summer melodies of nature to words; so an 
angel from the Spirit Land comes to us in our profoundest slumber, 
and gently awakens our highest faculties to the finest thought and 
serenest contemplation. 



Digitized 



by Google 



818 THE GREAT HARMONIA. 

Much that is termed Poetry in the world, originates in the en- 
chantments and mysterious beauties, which, as a general thing, are 
supposed to hang in most luxurious dusters upon the Tree of Igno- 
rance and Superstition. The invisible and the unknown excite the 
ima^nation, and this faculty finds a peculiar enjoyment in contem- 
plating their mysteries, in giving expression to the apocryphal reali- 
ties, which make up the imseen landscape, beyond the curtain that 
conceals the contemplated regions from the human vision. There 
are 1;>ut few bold, vigorous, independent minds that can bear 
the full rays of the Sun of Knowledge ; because the majority of 
mankind depend upon their ignorance for many enjoyments, intel- 
lectual entertainments, and delights. 

There are, as I know by experience, numerous things which to 
perfectly understand are productive of much mental uneasiness. 
For example, it gives my mind disquietude to know the precise day 
on which an individual will leave the material body for the upper 
sphere; or to know to a demonstration that a person will be 
severely diseased and accidentally injured. And yet, the real 
source of the disquietude is not in the knowledge of the future cir- 
cumstance which is to occur, but in the derangement which sueh 
information produces among the common relations subsisting be- 
tween man and man. If my mind should be distinctly impressed 
with the terrestrial &te of some particular individual, then my in- 
tellectual relations toward that person are directly changed ; and 
similar alterations or derangements occur also between his friends 
and worldly surroundings. This would place me in a wrong posi- 
tion, and disquietude would issue, as a natural consequence, from the 
discordant arrangements thus developed. 

Let me expl^un this position to your minds more distinctly. I 
say again, that some species of knowledge impart pain and not 
pleasure ; and pain can result only from unsound and erroneous con- 
ditions. To possess the positive knowledge of the external 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 319 

deaiih of a fellow-being is to disturb tbat harmony, (however super- 
ficial it may be,) which a universal ignorance of the future has es- 
tablished between all members of the human family. If that 
person be a tradesman, I, having a knowledge of the time of his 
decease, arrange my accounts with him accordingly. If he should 
ask me my reasons for this course, then comes the temptation to 
tell a decided falsehood in explaining my motives for acting in a 
certain manner toward him, or to utter my impressions truthfully 
concerning his demise. In either case the effect would be injurious. 
If I should express the truth, it would produce a general derange- 
ment in the relations subsisting between this man and his surround- 
ing connections in the world. No amount of skepticism on his 
part could save him from the legitimate effects of such a statement. 
He would relax, imconsciously to himself^ his interests in things about 
him, and do very much toward verifying the prophecy to the letter. 
On the other hand, if I should express a falsehood, or, in any man- 
ner, allow my mind to equivocate and finally to utter prevarica- 
tions to him, then I am positively injuring myseli^ by doing wrong 
from right premises. The consciousness of this wrong doing would 
develop the mental disquietude of which I speak ; or, the uneasi- 
ness would result from the derangement which the other course 
might create amid persons temporarily tranquil and harmonious. 
For these reasons, I uniformly prefer the " bliss of ignorance" to the 
discomfitures resulting from a knowledge of the class of facts de- 
scribed. And I am filled with gratitude for a knowledge of my 
own mental faculties and will-power, whereby I can repel the influx 
of such prophetic impressions as would not tranquihze, but unneces- 
sarily disturb numberless minds. 

Aside from the class of circumstances above alluded to, I deny 
that either true poetry or happiness depends upon our ignorance of 
unseen and hidden causes or ^ture events. If our interest in a 
matter subsides in proportion as we form an acquaintance with ita 



Digitized 



by Google 



dSO THB ORBAT HARMOKIA. 

inward nature and sources, the defect is generally in ourselTes. To 
a healthy, well-developed intellect, with which the common impul- 
ses are subordinated and attuned, the appreciation and enjojmtient of 
the Beautiful are never lessened or chilled by a knowledge of its 
laws and hidden sources. Yet there are minds to whom knowledge 
is a bandit, robbing life, and many of its environments, of their most 
precious mysteries. Many sweet enchantments rest upon the huge 
mountains of Ignorance, which run between and divide the great 
Hemispheres of philosophy and religion. Hence many ding to the 
mysteries of existence as a source of semi-intellectual or imaginative 
enjoyment. There are moments when every one would seek the 
causes of things ; but few are capable of maintaining a keen relish 
for those beauties and delicacies whose inward causes have been 
ascertained. But we may rest assured that if we are interiorly 
healthy, our admiration and reverence of the beautiful and superior 
will become the more intense and -exalted as we draw aside the 
vail of time, and contemplate those things which have a position 
fixed in the constitution of nature. 

In continuation of the subject and explanation of dreams, it is 
wisdom to assure you that these mental phenomena are con- 
trolled by established laws, which may be practically appHed to 
the education and development of the miud. I have aheady ex- 
plained to you, the causes and physiological conditions of Sleep. 
I have shown you that Sleep is occasioned by a retirement of 
the spiritual principle from the external surfaces and the cerebrum 
to the interior membranes and the cerebellum ; thus closing, so to 
express it^ the outer doors and windows of the temple, and with- 
drawing from the sounds and scenes of the external world to a 
more dose communion with the infinite universe of life. It was 
shown, also, that perfect sleep never exists unless the entire superior 
brain had yielded up its guardianship, and functional power over 
the body, to the cerebellum. All possible connection of sense be- 



Digitized 



by Google 



MAN'S SPIRITTJAL STATE. 321 

tween the spirit and the objective world must be perfectly sus- 
pended before the state of complete slumber can exist All the 
voluntary powers must be in a state of transitional suspension in 
perfect sleep ; that is to say, they must be in a passive state, neither 
positively or negatively acting in the mental or physical economies. 
But I know of no condition which can properly be denominated an 
absolute sttspmsion of consciousness ; though I have investigated 
instances, where the patients, while fainting or in an apoplectic 
coma, had the mind actively engaged in earnestly dreaming about 
persons and circumstances in which they had been previously inter- 
ested, and, on recovering, retained no recollection of any thing 
which had occurred during the period of the attack. This is the 
only evidence in any person's possession that there is a cessation of 
consciousness ; which is no evidence of any thing, in fact, but simply 
a suspension of the jpowers of external memory. For it is a strange 
truth, that, when the mind relapses and passes retrogressionally 
into a similar state of fainting qr apoplectic coma, the spirit takes 
up the thread of its previous interior experiences, and continues to 
weave together the thoughts, perceptions, and abstract reasonings 
which the soul enjoys when, to all external seeming, the body is 
dead and the mind annihilated ! The mind has two memories ; a 
memory of the body and of the external world, and a more interior 
scroll on the deepest recesses of whose folds are traced those remi- 
niscences and experiences which the soul has obtained from the 
world of spirits. 

The philosophy of dreaming is so familiarly allied to the philoso- 
phy of sleep, that one must be comprehended to a certain extent 
before the mind can fully understand the other. As I have already 
said, there are two sources of dreams ; first, the sensations and rec^ 
ollections of experiences obtained in the external world about us : 
second, the emanations which proceed to us in our slumbers from 
the spiritual beings which inhabit the inner universe. 



Digitized 



by Google 



822 THE GREAT HARMONIA. 

The significance of dreams necessarily depends upon their nature 
and derivation. There are numberless varieties of superficial or 
cerebral dreams ; merely the half-remembered sensations and re- 
miniscences of the past, wrought up, during imperfect slumber, 
into uncommon shapes and phantasms. Now I would not disrobe 
ordinary dreams of all their interest and enchantment if it were im- 
possible to furnish a fax more valuable substitute. But knowing 
the possibility of the latter, I proceed directly to affirm, and then to 
prove, that the common or generality of dreams among men have 
not the least foundation in the law of correspondence or significance, 
which alone should entitle such mental phenomena to our atten- 
tion &nd solicitude. 

Almost all persons dream, more or less frequently and distinctly, 
concerning things which disturbed the mind on the succeeding day. 
Such impressions are purely external and worthless. They originate 
from imperfect slumber ; from discordant or abnormal physical oondir 
tions ; which intemperance in habit is certain to develop and enliven. 
The spirit has not in such case retired from the front to the posterior 
brain, — consequently, the mind has not resigned up, to a state of 
transitional suspension, its voluntary powers ; thinking still goes 
on ; but the Will, having relaxed its appropriate control over the 
functions of the Acuities of thought, allows the mind to elaborate 
such forms, scenes, occurrences, and thoughts as flow, for the time 
being, from the memories of the past and from present sensations. 

But these mental phenomena to most persons are enigmatical. 
The general ignorance of their source drapes them in profound mys- 
tery. The New Churchman refers them to spiritual influx, — ^from a 
class of spirits whose position in the other life is characterized by 
the peculiar nature and influence of the dreams. The greater our 
ignorance of the physiological causes of these psychological opera- 
tions, and the profounder our love of the kindling enchantments 
connected with superstitions and mystery, the fresher and more im- 



Digitized 



by Google 



MAN'S SPIBITTJAL STATE. S2S 

posing will be our ima^nary speculatioiis. Some minds are always 
dreaming. They imagine and re-imagine ; then they systematize 
and construct, l^umerous instances could be adduced in illustra- 
tion, from the very pinnacle of literary aristocracy and regal the- 
ology ; but every man's experience is deemed suflScient. 

Throughout this course of lectures on the philosophy of clair- 
voyance and inspiration, I have constantly held up the mirror of 
nature, that each person might see a fiilMength portrait of himself, 
. physically, mentally, and theologically. The whole philosophy of 
mental impressions and of psychological action has been, in various 
words and ways, illustrated to your comprehension, — ^more espe- 
cially, the phenomena of ordinary dreaming. Almost all our dreams 
proceed from the outer world. We are o^gective and subjective by 
turns ; a perpetual vibration between the inner and the outer ; be- 
tween rest and action, reality and imagination. And — 

^ Dark thoughts and deeds to darkened minds belong ; 
He can not live right whose £uth is wrong.'' 

Common and disturbing dreams never emanate from the world 
of spirits. Even when the mind dreams prophetically of some 
accident or circumstance, or is warned to avoid danger, — which has 
been shown to be frequently the experience of some minds, — even 
then, the soul does almost invariably its own work by extending its 
sensiferous Acuities toward the future ; thus feeling reflected upon 
its crystal bosom, those events which the laws of cause and effect 
are certain to develop. The habit of consulting a " Dream book" 
to discover the significance of the evanescent nocturnal cogitations of 
an uncontrolled intellect, is a serious impediment to mental quiet and 
growth. . If the body be well, and if all its habits are concordant with 
the laws of physiology and temperance, the mind will at night retire 
from the front brain to the cerebellum, and all the ordinary mental 
disturbances, termed dreams, will completely subside. 



Digitized 



by Google 



tU THE GREAT HARMONIA. 

The spiritual department of this subject is invested with a sacred 
interest. There is something deep, lovely, and positive in that phi- 
losophy which demonstrates to the unilluminated mind, the possi- 
bility, laws, and practicability of angeUc intercourse and mani- 
festations. 

The conditions, on which these phenomena occur, now become 
themes of high and sacred interest ; for they refer to the best sea- 
S)ns of the soul. Therq is no matter more incontestably demon- 
strated, more introduced and recommended to human attention by 
so many impregnable evidences, than the communion of men with 
spiritual existences. On this occasion, in addition to what has been 
already said on the spiritual state of man, I am impressed to explain 
the law and manner of dreaming by influx from the world of spirits. 
By fully understanding this branch of psychology, you will be 
enabled to accurately discriminate between dreams which have an 
interior significance, and those that originate in a purely external 
cause ; being without meaning, except as warning voices from the 
regions of physical discord and disease. 

In perfect slumber, the WiU, — which is simply the intellectual 
principle in voluntary action, — has yielded its power entirely to rest 
Then the superior faculties of the mind retire into the posterior 
brain, and the cerebrum is resigned wholly to the state of repose. 
Not a thought flits across the frontal region. Memory of the exter- 
nal world, is clasped as a closed casket, and all is quiet in the inte- 
rior. This state exists always when perfect sleep is enjoyed. At a 
moderate estimate it may be affirmed, that, in consideration of the 
wrong living and intemperance among men, no one experiences the 
perfect slumber except for exceedingly brief periods ; but when it is 
enjoyed in all ite fullness, when the soul is resigned to the "Will of 
God through a recognition of nature's laws, the individual is then 
on the confines of the other life. True sleep is, in short, a tempo- 
rary death of the body and a rest of the soul. This state is dis- 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 325 

tmguisbed 6om tlie imperfect slumber by the absence of every 
spedes of ordinary dreaming. For dreaming is thinking ; a phe- 
nomenon invariably developed by the operation of the intellectual 
and Will powers in the vortical recesses of the cerebrum. 

The internal connection between the intellectual faculties and 
memory, is clearly exhibited in the dreams which occur in a poet's 
mind in his moments of reverie, whether by day or night, when his 
excited imagination is ^ soothed with a waking dream of houses, 
towers, trees, churches, and strange visages, expressed in the red 
cinders," or emblazoned on the kindling skies of the Eastern Hem- 
isphere. But the. voluntary powers of mind hold no intercourse 
with each other in moments of perfect slumber ; they are quietly 
reposing in the interior dormitory, whilst the involuntary powers, 
which are deposited in the cerebellum, are busy in maintaining the 
performance of the vital functions, and in watching the doors of the 
tabernacle whose inhabitants have gone to rest. 

In this condition, the soul is prepared for the reception of spirit- 
ual impressions. The influx is easy, because there are no obstruc- 
tions in the superior brain. The higher vessels of the mind are 
open ; the deep channels, which the rivers of thought have estab- 
lished in the mental sphere, are ready for the inflowing of fresher 
streams ; and, thus, the soul unconsciously unbosoms herself 
to the angelic powers, which come in at the midnight hour and 
extend to her their sweetest salutations. Now, the reason why 
every person is not visited by the spiritual dwellers of other worlds, 
is owing principally, not to any obstructions in the form of creeds 
and dogmas in the mind, but to the non-occurrence or non-exis- 
tence of that p^fect slumber and mental harmony which are so • 
entirely essential. Religious and theological reasons do not natu- 
rally come into the explanation ; for the laws which govern this 
mental state are purely physiological and psychological ; though 
we must not overlook the fiact,that the truly religious mind is more 

28 



Digitized 



by Google 



936 THB GRBAT HARMONIA. 

likely to receive the ministrations of angels than the individual 
whose habits are sensual and intemperate. There was no incon- 
gruity in the abstinence from food, accompanied with meditation 
and desire, which the olden seers occasionallj practiced ; it pre- 
pared their minds for the admittance of a spiritual illumination. It 
is well known that Newton investigated the phenomena of light 
and color, only when he practiced the most perfect abstinence from 
every species of animal food ; because he had philosophy enough to 
know that a full and excessive stomadi is not compatible with deep, 
critical, consecutive analysis and thought The same fad in psy- 
chology was known by Cekus, who said : — " Obesus venter non 
pant subtilem intellectum." In describing to you the temperance 
of habit which is required to obtain the spiritual mimstrations <^ 
angels, I do not design to influence you to any intemperance in your 
abstinence, which is too frequently the case with unbalanced or im- 
pulsive minds. Temperance in all things is the only ^ straight 
and narrow way" that leads to the heaven of mental happiness. 

When the soul is passive, when its various instrumentalities of 
thought are all resting quietly, then the spirit from the other life 
can draw nigh and awaken the faculties to a higher kind of exer- 
cise. Let it not be supposed, however, that the spirit transmits its 
own thoughts to the sleeper's mind, and thus develops the dream ; 
on the contrary, as will be hereafter shown, the faculties of the 
slumbering spirit are gradually called into such action as will per- 
fectly elaborate that dream which the guardian spirit may desire. 
It is a sweet moment when this species of influence may be enjoyed. 
The spiritual power steals over that portion of the front brain in 
which the proper faculty is located. When reached, the guardian 
gently brings its functions into action, and thus awakens in the 
sleeping mind a train of thought, or generates the materials for a 
truthful vision of some distant land. 

In this place J will relate an instance, which came under my own 



Digitized 



by Google 



MAN»S SPIRITUAL STATE. 327 

interior observation. It was in the case of a lady whose death is 
described in the first Vol. of the Great Harmonia. It was several 
months previous to her departure from earth, when she was seated 
by the window in her parlor, gazing, with the expression of one lost 
in reverie, at the distant mountains. Although I had entered the 
room a few moments before, and had spoken a few words, yet she 
remained abstracted. On observing this, my earnest desire to per- 
ceive the action of her mind in that condition, enabled me to rapidly 
pass into the Spiritual State. By directing my internal perceptions 
toward her, I beheld a female guardian spirit standing immediately 
behind her chair, watching her mind. Being also in the spiritual 
state, I could distinctly see the mental operations. She had become 
bewildered by thinking upon a subject which could not be easily 
solved. The fatigue of brain, in consequence of the protracted men- 
tal effort, had induced, temporarily, the perfect clumber. The action 
of the intellectual and will powers were, for the time being, entirely 
suspended. At this point, I saw the guardian spirit pass her beau- 
tiful hand over the moral organs, and extend her fingers, in an earn- 
est, positive manner, toward the left temple. The emanation from 
her hand was soft and penetrative — ^like the softest aura, and I 
beheld a thought evolved from the faculties in that locality. This 
thought passed, like a breath, into the upper portions of the brain, 
and was then joined by several others, which the guardian had 
caused to come forth from the different faculties. 

Now, this was a dream, frill of significance. It originated from a 
spiritual influence; not from any imperfect slumber or unsettled 
thoughts. The lady did not know, however, that she had a guar- 
dian spirit Therefore, on awakening from the reverie, which she 
did a few moments after this spiritual impression had been made 
upon her, she exclaimed — "How beautiful and dear was that 
dream I" Before she uttered this, I had returned to my ordinary 
state, determined not to inform her what I saw in her case until 



Digitized 



by Google 



898 THB GRKAT HABMOHIA« 

die should eipraw to me her thoughts. Hence I inqidzed: 
^'Have jou been dreaoDdng ?" She replied: ^Yes, but I didn't 
lose myself more ihan five minutes, I think ; and yet I dreamt out 
what I must do in regard to a certain matter wluch has been on 
my mind for the last two weeks.^ Said I: ^'Do yoa mean 
to follow dreams in mattevs of importance ?" ^ O, no,'' said 
she ; ^ but when I can lose myself in my chair for only five min- 
utes, and awake with a better plan of proceedure than I have ever 
had before, I will certainly act upon it" I then related to her 
what I had seen, much to her surprise and gratification. 

But let us come^to the application. You will perceive, by tiie 
above illustration, that the mind can be psychologically acted up<Mi 
by spiritual beings. Spirits may breathe their influence and sweet 
discourses upon the mind, without disturbii^ its repose or exciting 
the least suspicion that a divine power is acting so immediately upon 
it. And yet, when the human mind receives an impression fi^om 
the spirit world, which takes the form of a clear and beautiful dream, 
there is no doubt but the true import of that impression will be 
recognized by the individual who obtains it. These impressions 
are never lost, when once imparted to, and distinctiy developed in, 
the mind. The dreams which are generated by spiritual influences, 
may be distinguished from ordinary dreaming by an unerring rule 
—viz. : by the clearness^ beauty, and power which invariably char- 
acterize the former ; while the latter are generally obscure, disa- 
greeable, and troublesome to the mind. 

We must not, however, accustom our minds to depend too much 
upon the guardian spirit for dkection and happiness. When we 
ascertain our duty and destiny, or obtain certain convictions con- 
oeming them, we should act in strict accordance with all the light 
we possess. Then it is, — ^when the individual has done, and is doings 
what he believes to be his duty, — ^that t)ie higher influences rush 
into the souL Yet it should be remembered, that these dreama 



Digitized 



by Google 



MAN»S SPIRITUAL STATE. 329 

can not be received from the spirit world, into the mind, unless the 
slumber be perfect and the state harmonious. 

There is a philosophy of mental motion, which I desire you to 
understand. It is Ihis : one mind can not think and feel in har- 
mony with another mind, unless the motions of the two brains be 
precisely alike. Here is the foundation of all psychological phe- 
nomena. If a person thinks of a tree, for example, his thought is 
the result of the united action of the organs of " form," " size," 
" color," and " locality." If he thinks of a landscape, the same fac- 
ulties are brought into requisition, combined with the contributions 
of thought from the organs of *' Sublimity," " Ideality," and " Com- 
parison." Now, should a spirit think of a landscape, and desire to 
impress a view of it upon the slumbering mind, the spirit would act 
upon and awaken the above faculties in such a way as nothing but 
the picture could be seen or thought of by the sleeper. Hence, 
when the spirit impresses the mind on earth with a dream, the 
component thoughts are not deposited in the subjected brain, but 
are developed therein by playing upon the right faculties in a 
right manner. Thus the mind of the sleeper is made to harmo- 
nize, in its internal motions, with the mental operations of the at^ 
tending spirit This is the way in which the common psychologi- 
cal phenomena are manifested. But it implies a contradiction of 
" Locke on the Understanding," whose theory was, that there are 
no " innate ideas," or inherent elements of thought. The truth is, 
that, even when man is made to dream a spiritual dream, fiill of 
interior meaning, there are no " ideas" imparted to the mind, but 
simply the faculties are played upon so skillfully, by the guardian 
spirit, that they can not but produce the desired impressions, — ^as 
when a competent performer touches the cords of the musical in- 
strument, he compels it to give forth precisely that song which is 
agitating his own mind. He communicates to the instrument the 
motions of his mind ; thus he makes it dream, (vocally, so to speak,) 

28* 



Digitized 



by Google 



380 THB GREAT HARMONIA. 

the actual p^KseptioDs of lus inteUect. He doea not impart the 
music, for that is already ezistiDg and incorporated in tbe very eoor 
stitution of the instrmnent ; but he controk its motions and tlras 
constrains it to express precisely such sounds as he may desire. So 
with spiritual dreaming : the slumbering mind, — ^whose intellectaal 
and will-powers are aU quiet, — is under the control of the guardian 
spirit; and the Spirit does not introduce thoughts into the mind, 
but touches the various faculties in such a manner as to cause ihem 
to develop the dream which is desired. 

You will perceive, therefore, that the instrument of the mind—- 
the Brain, must be perfectly passive in order to come under the 
immediate guidance of superior powers or beings, — like the harp, 
which entertains no will or wish contrary to the mind of the per- 
former. By this, the law and method of spiritual inteicouvse, dur- 
ing sleep, may be easily comprehended; also, you can readily 
calculate the proximate number of spiritual dreams received and 
enjoyed by the people, by considering how many persona there 
probably are who enjoy the perfect slumber. 



Digitized 



by Google 



LECTURE XXIV. 

THK BOURCEB OF HUMAN HAPPINESS AND MIBEKT 
PHILOSOPHICALLY CONSIDEEBD. 

Many persons have marveled at the mysterious providences of God. 
The many and various so-called dispensations of the controlling 
Power, among the earth's inhabitants, have long confounded the 
sme and delighted the foolish. The ways of God are supposed or 
asserted to be beyond th« comprehension of men, and his wisdom 
unsearehable. " Canst thou by seardiing find out God ? Canst 
thou find out the Almighty unto perfection ?" His perfection ^is 
as high as heaven : what canst thou do ? Deeper than hell : what 
canst thou know ?" Such were the meditations of the author of the 
book of Job in the Old Testament This author displays the high- 
est and rarest poetical talent in his drama of ^ Disease, the Devil, 
and Deity." 

All physical disorders he refers to lihe mysterious dispensations 
of Providence ; likewise^ all his impatience, restlessness, and rebel- 
liousness growing out of his afflictions. Every thing is referred 
directly to supernatural causes ; and the doctrines of special provi- 
dences have been chiefly derived from such theological poems as 
adorn the book of Job. According to this author, man must accord 
the ordinary circumstances and accidents of this existence to di- 
vine interpositions ; such as hereditary <£seases, famines, the com- 
mon atmospheric phenomena of rain, and the correction or chastise- 
ment of men for unrighteous deeds. " Although," says the author, 
^^ affliction cometh not from the dust : neither doth trouble spring 
out of the ground ; yet man is bom unto trouble, as the sparks fly 



Digitized 



by Google 



8S2 THE GREAT HARMONIA. 

upward.'* Then follows the injurious effects of such a belief. The 
author does not conceive that he is experiencing the consequenoes 
of some infringement upon the physical or organic laws of nature ; 
and that exemption from further affliction and disease depends 
wholly upon his' return to nature's laws ; but, by supposing the 
Lord to be the immediate cause of disease and punishment, he 
resolved to send upward to Jehovah his prayers ; and thus appeals 
for further supernatural dispensations in the form of forgiveness and 
mercy : ^ I would seek unto God, and unto God would I commit 
my cause ; who doeth great things and unsearchable ; marvelous 
things without number ; who ^veth rain upon the earth, and send- 
eth water upon the fields," * * «t « Behold, happy is the man 
whom God correcteth ; for he maketh sure, and bindeth up : he 
woundeth, and his hands make whole ; in funine, he shall redeem 
him from death ; in war, from the power of the sword." 

Considered in the light of an Epic Poem, — ^as an elevated fiction, 
designed to improve the morals and inspire a love for the supreme, 
— ^this book of the Old Testament is as valuable as any in the Eng- 
lish language ; but if it be received as the fiuthfiil relation of actual 
occurrences, it is one of the most formidable obstacles to the prog- 
ress and well-being of mankihd. It teaches the repulsive doctrine, 
that diseases and unhappiness flow from the will and dispensations 
of the Deity. It teaches man to be happy when he is sick and 
afflicted, because that such calamities are to be received as demon- 
strations of God's attention and regard for the individual. It 
teaches that, any description of organic distui'bances may be re- 
moved by prayer and supplication ; and also teaches the old Tar- 
tarean doctrine that, the Supreme Being is angry and vexed per- 
petually at the majority of mankind. Thus Job exclaims : " Oh, 
that my grief were thoroughly weighed, and my calamity laid in 
the balance together ; it is now heavier than the sand of the sea ; 
for, [here con^e^ in the supernatural reason with the Tartarean doc- 



Digitized 



by Google 



MAN^S SPIRITUAL STATE. 8S8 

trine,] tlie artows of the Almighty are widun me, the posaoii 
whereof driaketh up my spirit : the terrors of God do set them- 
selves in array against me !'' Th» is exceedingly sublime, terrible, 
tragical ; it is no less erroneous, and &tal to human improvement 
The author had neglected to obey the organic laws of his constitu- 
tion, and was laboring under the penalty of his own transgressions ; 
but he thinks his punishment is especially meted out to him, and 
believes that the Lord can be moved, by his moumfiil appeals, to 
mitigate the sufferings which he had brought, ignorantly, upon 
himself. 

The consequences of a belief in such a doctrine have been openly 
manifested in. the works of evangelical writers. The best of them 
expose the utmost ignorance of the nature and invariableness of the 
divine government They all believe in " mysterious providences" 
— ^in "divine dispensations" — ^in supernatural "interposition of 
God" in the affairs of human beings. They betray the most &tal 
ignorance of the laws of mind, and the results thereof are trans- 
mitted to the poor and uneducated dasaes. Only twenty-one years 
ago a work was issued in Edinburgh, which contained doctrines of 
this general kind. For example: Mr. Erskine, a much beloved 
clergyman, in describing the condition of his wife's mind, says : 
" For a month or two the arrows of the Almighty were within her, 
and the terrors of the Lord did set themselves in array against her.*' 
Not apprehending the fact that natural causes always produce ex- 
ternal effects, this d^gyman called to his assistance, [not the laws 
and forces of nature,] but the neighboring clergymen to pray in her 
behalf I However, " she still continued to charge herself with the 
commission of ^ the unpardonable sin,' and persisted in affirming 
herself to be a cast-away and abandoned of God." Now here is 
exhibited the pemidous tendency of the doctrine which is illustrated 
in the Epic Poem of Job I The clergyman supposed that the 
Lord had afflicted his wife for some wise end ; whilst the actual 



Digitized 



by Google 



334 THE 6RBAT HARMOKIA. 

somoe of her misfortune was located in the unbalanced state of her 
monl and intellectual faculties. K a religious mind is possessed of 
large Cautiousness and small Hope, the idea of a dark and fearful 
future, with apprehensions about the impardonable sin, are not un- 
common results. A brilliant intellect, which is constantly psychol- 
ogized by Fear or Cautiousness, is just the mind to believe in the 
doctrine of hell, and to describe the " severe trials," the ** sore af- 
flictions," and " snares," which the everlastingly condemned are sup- 
posed to experience in the boundless regions of eternal misery. All 
Christian poets, — ^Milton, Bunjan, PoUok, <kc., — ^were mentally 
constructed upon this defective plan ; which, if they had knovm 
less of the laws of Moses and more of the laws of nature, ihej 
could have altered to permit the admittance of a more harmonioin 
£Edth. 

Let us now examine the prindples of the Divine government, as 
exhibited in the constitution of man : for it will be found that the 
true sources of happiness are hidden beneath the subject now pre- 
sented to your consideration. By principles, I mean rules of action. 
In nature, every thing, — animate or inanimate, rational or irrational, 
— ^is governed by a class of rules or laws which are universal and 
invariable. It is now my impression to bring all previous defini- 
tions of nature's laws into a form or class, which has been adopted 
by three or four authors within the last half century. It seems 
that the principles which the Creator has instituted for the well- 
being and government of man, may be classified into laws : — 
PbjTsical, Organic, and Moral. A brief definition of the relation of 
these moving principles to each other, is now deemed necessary. 

I. The Physical laws are those principles which control the 
forms and general phenomena of the external world. They govern 
outer circumstances, and also, to considerable extent, the material 
organism of man. These physical laws are, in modem works on 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 336 

Natural Philosophy, termed, combustion, deoompositioii, cohesion, 
and gravitation. These laws are fixed and invariable ; operating 
with as much predsion and potency in one department of creation 
aa another. 

n. The Organic laws relate to all physiological or functional 
forms of matter. They differ from the physical laws in this : they 
relate exclusively, in their sphere of manifest operations, to all organ- 
ized matter, — such as possess forms, forces, and motions. They 
refer particularly to man, to the material department of his nature ; 
and his physical health, harmony, and happiness depend, to a great 
degree, upon the uninterrupted operation of these Laws in his 
personality. 

in. The Moral laws come into action exclusively upon the high- 
est plane of Creation. They have strict reference to reasonable, in- 
telligent, moral, or spiritual beings. They fix the sentiment of Jus- 
tice in the soul ; the inherent consciousness of Right and Wrong, 
— ^the feeling of having duties to discharge and moral obligations 
to observe. The moral law is active only in the human mind. It is 
paramount in importance to every other law ; hence, it is implanted 
in the mental constitution of man, like the tree of knowledge in the 
fsEibled garden of Eden. ' . 

Now, inasmuch as man is constructed upon physical, o]^;anic, and 
moral principles, which are fixed and invariable ; it follows, that 
his happiness depends upon his obedience to these laws ; that, to 
disobey and disregard their positive requirements, is to be deformed 
and miserable. Obedience invariably brings with it its own reward ; 
disobedience its appropriate punishment. Or, to speak strictly phil- 
osophical, every action is succeeded by its natural, legitimate con- 
sequences. The government of Grod, therefore, may be said to rest, 
80 fiur as it relates to mankind, upon physical, organic, and moral 
laws ; and that all rewards and punishments, all penalties and chas- 
tisements flow, not from any volition or special interposition of 



Digitized 



by Google 



9M THE GRSAT HARMOII^IA. 

Dmtyj bat from tbe obecB^ioe or disobedkBoe of thase estdblb&ed 
laws by msnu Hence, it k inthm man's power to be either bag^py 
or miserable. Hie means of bappmess lie about and witbsn him, to 
nse wbicb as bis wisdom and nature demand ; and tbe Deity never 
sends from heaven any rewards for good deeds, nor punishments for 
bad ones ; because his laws are si^cienlly perfect to punctually ad- 
minist^ happiness or misery to tbe obedient or disobedient creatnre, 
and always in strict harmony with the extent of the fidelity to, or 
with the magmtude of the transgressions o^ these umTersal and in- 
exorable principles. Tbis philosophy, as you probably pereeive, is 
based upon nature ; not upon the doctrines inculcated in the book 
of Job. According to this philosophy of the govemmeiit and pun- 
ishments of Ood, there is never any occasion for iq>ecial or myste- 
rious providences or divine dispensadons. The laws of nature are 
adequate to all rewards and just punishments, as I wiU now pro- 
ceed to Ulustrate. 

Let me, in the first place, illustrate the operation of the Physical 
Law upon man. 

The physical law relates, as I b^ore said, to the material or ex- 
ternal world; also to the corporeal organism of human beings. 
And it will be seen that this law can not be infringed upon without 
an appropriate and corresponding amount of punishment If a 
man should throw himself from the top of a tree he would most 
oertainly M to the earth, and receive the legitimate consequences 
of his violation of the physical law. In obedience to this law, a 
stone thrown into the air will return to the earth. In obedience to 
this law, the moon, Ihe sun, and stars revolve and travel through 
the bending skies without interfering with eadi other or the earth. 
In obedience to this law, the flowers unfold upward; the dews 
ascend to form rain, and the rain descends to moisten the earth. In 
accordance with this law, the whole universe is maintained in a 



Digitized 



by Google 



MAN'S BPIRITtJAL STATE. 837 

state of eternal equililwiimi. Now, a perfectly righteous man, so 
far as the organic and moral laws are concerned, is not exempt 
from the legitimate workings of this law. Should the angel Gar 
briel himself in a pkysuxd body, walk over the Niagara Falls, he 
^ would experience a severe fall or loss of outer life ; because, simpiy, 
he had violated the physical law which governs the equilibrium 
and relation of all things. Nor would it make any difference in 
the magnitude of the punishment had he known the consequences 
before experiencing them ; neither would he suffer less if he had 
violated the law by accident ; for the consequences which succeed 
the transgression of the physical law are visited alike upon man or 
animal, saint or sinner ; because it does not refer to the moral law, 
hence, is never attended with moral punishments. A tree, stone, 
beast, or man, would be rewarded or punished in a similar manner, 
by obedience or disobedience of this physical principle. 

Let me, in the second place, illustrate the operation of the Or- 
ganic Law. 

This law determines the relations between animate and inanimate 
bodies, — between those things which are, and those things which 
are not, in a state of functional organization. In obedience to this 
law, an organized body placed in a bed of burning coals would soon 
experience disorganization as a consequence of the violation. And 
every creature, whether animal or human, would receive precisely 
the same effect if preceded by a similar transgression. The fool 
and the philosopher would alike decompose in a perfectly heated 
furnace ; so would each experience the legitimate consequences of 
taking an over-dose of cicuta or any other poison. Here you per- 
ceive the moral law does not come into action ; for man and beast 
are alike treated under the operation of the physical and organic 
laws, always in proportion to the extent of the obedience or in- 
fringement. Again : if a man places himself in harmony with the 

29 



Digitized 



by Google 



338 THE GREAT HARMOI^IA. 

organic laws, he is certain of corresponding happiness. But if he 
should place himself out of harmony mih these laws, and become 
intemperate in lus diet, exercise, and in the gratification of the lower 
propensities, he would experience pain and bodily disease ; although, 
at the same time, he may be the most religious and philanthropic 
person in the world. 

Let me, in the third place, illustrate to you the operation of the 
Moral Laws. 

These laws refer particularly to the mind. They giye birth to all 
ideas of duty — of right and wrong — of individual responsibility. A 
man is always punished in proportion as he infringes upon his sense 
of light ; although this sense may be partially developed, or alto- 
gether, in some persons, educational. A wild animal, having no 
connection whatever with the moral law, may destroy a large num- 
ber of human lives without experiencing the least disturbance of 
mind ; but a man, having the law written upon his nature — " thou 
shalt not kill'' — should he destroy an equal number of human 
beings, will certainly suffer internally to a degree proportionate to 
the extent of his convictions of right and wrong. 

Those who do not know how to reason upon the principles of the 
Divine Government, are always in the dark as to the mysterious 
providences and dispensations of Deity. Torsuch persons, the world 
is replete with the mysteries of godliness ; and the ways of God to 
man are dark and unsearchable. They can not understand why, — 
admitting this philosophy of rewards and punishments to be cor- 
rect, — why, the good and pious man is frequently afflicted with 
pains and bodily diseases, while the evil and blasphemous person 
is as frequently in the enjoyment of perfect health. The problem 
of the success of the bad man when the good man fails, is yet un- 
solved in many minds. But I perceive no mystery in this matter, 
because I have learned to discriminate between the physical, organic, 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 339 

and moral laws. There is none absolutely righteous. One man 
may set at defiance all the requirements of the moral law ; but that 
same man may live perfectly consistent with the requirements of 
the physical and organic laws ; and consequently, while he is de- 
prived of internal peace and delight, he would enjoy all the legiti- 
mate results of his obedience to the lower laws of his being, in the 
form of physical health and organic vigor. Another man may dis- 
regard all the requirements of the physical and organic laws ; may 
eat too much, too fast, too often, may exercise too little or too 
much, may be intemperate in various ways ; but he is, notwithstand- 
ing, very honest, pious, and hospitable — obeys the ten command- 
ments — does not "walk in his garden on the Sabbath, but reverently 
to, and from, meeting ;" and yet, he is, perhaps, like the Poet Job, la- 
boring under severe bodily aflSictions. Disease has laid its ruthless 
hand upon him ; he is deprived of many physical and intellectual 
comforts ; and, were this person a clergyman, he would probably 
say : " the arrows of the Almighty are within me, the poison whereof 
drinketh up my spirit ; the terrors of the Lord do set themselves in 
array against me." Now many people fail to perceive the equity 
of the administration of rewards and punishments in the case of 
these two individuals ; hence argue the necessity of future retribu- 
tion. But a little reflection will make this matter very plain. One 
man is diseased, because he is suffering the consequences of violating 
the physical and organic laws of his being ; the other man is per- 
fectly healthy, because, although he constantly violates the moral 
laws, he keeps the lower laws of his nature free from any description 
of infringement. So the moral man suffers from physical trans- 
gressions ; and the physical man suffers from moral transgressions. 
There can not be any oonfrision in the operation of these laws ; they 
operate, to a certain extent, independently of each other, and always 
with the most positive and perfect justice. A man is certain to reap 
whatever he sows. These laws " render unto every man according 



Digitized 



by Google 



S40 THE GREAT HAKMOI^IA. 

to his deeds" in the present state of existence. If he sows the grain 
in Hartford, he reaps the harvest in Hartford ; not in New TcHrk <nr 
Boston. And if he " sows wild oats," he is certain never to get 
wheat in return ! Thus it is, that justice is exercised toward every 
man in the general providence of God. 

It is sometimes asked : '^ How can the man he punished in this 
life, who has committed every species of outrage ; who has ciimr 
soned the ocean waters with the blood of hundreds of good, pious, 
and virtuous men ?*' My response to this question is very pUdn. 
First, this man has transgressed the moral law ; hence, if he be pun- 
ished at all, he must of necessity receive a moral punishment. 
Second, his punishment must be in exact proportion to his inward 
consciofisness or condemnation of wrong ; the consequences of his 
fnoral transgressions will, in other words, be visited upoa him ac- 
cording to his consciousness of the transgression. 

You now ask : " Is this all the punishment so wicked a man 
receives ?" In reply, I am impressed ta re-affirm that, the Laws 
of Nature are so perfectly arranged, and are so positively certain in 
^eir operations, that no person can escape the legitimate conse- 
quences of his actions, be they good or eviL But some persons 
oppose what they term, " facts*' to this theory, and say : " there aie 
individuals who suffer more in committing a petit larceny than 
others do in murdering their fellow-beings. And again : soma 
men suffer severely in committing the first murder, but the second 
crime is less thought of, and the third is committed with appa- 
rent pleasure." 

True, here seems to be a difficult problem to solve by the fere- 
going philosophy ; but it is merely a seeming difficulty. I think 
we should "judge not according to appearances, but with a right- 
eous judgment." If you could see into the hidden nature of that 
wicked man, you would recognize the nature of his punishment — 
the c<Misequenee8 or penalties of his crimes, all distinctly written, 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. S41 

not by an angel in the ^kies upon a book in the courts of heaven, 
but hy the angel of his hearty upon his moral constitution. Let me 
further explain this proposition. 

You will all acknowledge, I think, that the finest and most har- 
monious minds are capable of the highest and most heavenly enjoy- 
ment. The best ear catches the best sound ; the soundest eye sees 
the most beautiful things ; the healthiest body enjoys the most of 
material existence ; and the keenest moral faculties receive the most 
perfect happiness. And you will also acknowledge the plain fact, 
that he who impairs his physical health not only suffers pain, but 
is also deprived of much physical happiness ; so likewise, he who 
disturbs the harmony or blunts the sensibility of his moral system, 
not only experiences the immediate results of the shock, but also 
impairs his ability to enjoy the high happinesses of the inward spirit. 

Suppose, for illustration, you place your finger in contact with the 
fire. According to the organic law, disorganization of the parts 
would ensue. The textures and nerves would lose their normal 
properties, and the infringement would be attended with intolerable 
pain. Now, if you should repeat this act frequently, the work of 
disoi^anization would be terminated, and insensibiUty of the parts 
would follow. Tou will perceive that the pain is the smallest 
portion of the punishment. You may now place the same finger 
in the fire with perfect impunity ; without pain. But the maxi- 
mum portion of the punishment consists in the hss of the finger ; 
consists in your inability to use it pleasurably as you did previous 
to the transgression. 

Suppose again : you violate the organic law by the immoderate 
use of spirituous liquors. At first your punishment consists in 
languor, headache, sickness, <&^c. ; but by a frequent repetition o^ 
these oi^anic transgressions, the same quantities of these Hquors 
may be taken without produdng any sensible effect. You continue 
the practice without suffering, as you first did ; therefore, the ques- 

29* 



Digitized 



by Google 



349 THE GREAT HARMONIA. 

tion now arises : ^ how is this transgressor ptinished according' to 
bis deeds ?'' He is punished, I reply, in the diminution of fds en- 
jof^ments. True, there is some enjoyment in the uncontrolled gratz- 
fication of the animal propensities ; but that enjoyment is the same 
as the brute experiences ; it is low, beastial, and miserable I Thue 
he is punished in proportion to the magnitude of his onuses. 

Suppose again : you turn a pirate. Yon are cruel, dishonest, and 
blasphemous. You set at defiance all the requisitions of the moral 
law ; and, in the exercise of your powers, you destroy a fellow-being; 
In the " heat of the contest" you care nothing as to the act. But 
when a quiet hotu: arriyes, the horrors of that deed look you boldly 
and accusingly in the face. Your sufferings are intense ; but you 
blunt sensibility by alcohol, and soon foi^et the fost murder in a 
second ; this in a third ; and so you become used to horrors aud 
murders, and care very little about them. Now, the* question is : 
" how is this man adequately punished for his manifold transgrea- 
sions of the moral law V^ I answer, he is punished by a momi 
loss ; or by being positively deprived of those exquisite enjoyments 
which constitute the heavenly state. The proper development and 
exercise of the moral faculties and powers constitute the haj^foneas 
of heaven. But the pirate is in a low and negative state ; his enr 
joyments, at best, are but beastial; and he sustains the great 
calamity of an impaired or undeveloped moral nature. 

But even this punishment would be easily sustained, were ii not 
for the &Gt, that this life is but the commencement of an endlessly 
progressive existence! A man might '^sear his conscience'' by 
habitual crime — ^might indulge in the ungovemed gratiiScation of 
his own animal inclinations — ^might reduce his condition to that of 
the brute ; but the consequences of his transgressions do not cease 
with the act of transgressing ! Here is the important pomt. Hera 
we must continue to be philosophical. The consequences whidlt 
fiiU^w ^ idQ)ilioii qf the physifad or pi^ic l?^w» g^mlly < 



Digitized 



by Google 



MAN'S SPIRITUAL STATE. 343 

vitib this life ; but the superior law — ^the moral law — ^the ^ higher 
law," — that which transcends all other laws — ^lives immortal in the 
human soul ! K a man violates his moral sense before he sleeps, 
he will certainly feel the consequences thereof on the following 
morning. Nor does it make any difference within him, whether on 
the morning he awakens on earth or in the Spiritual World !• He 
takes the record of his moral violations with him, — on his moral 
constitution ; and, when he becomes fully awakened to his condi- 
tion in the Spirit Land, he readily perceives and feels the legitimate 
consequences of his deeds, whether good or evil. He sees and feels 
that his punishment consists in the STnall degree of happiness which 
at the time he is only capable of enjoying. He sees and feels that 
he has neglected to develop and improve his moral and religious 
feoulties ; and that, in the same proportion, he is punished by being 
deprived of those high happinesses with which the morally just are 
constantly blessed! '^The science of man's whole nature," says 
George Combe, " animal, moral, and intellectual, was never more 
required to guide him than at present, when he seems to wield a 
giant's power, but in the application of it to display the ignorant 
selfishness, willfulness, and absurdity' of an overgrown child. His- 
tory has not yielded half her fruits, and can not yield them until 
mankind shall possess a true theory of their own nature. Many 
persons believe that they discover evidence agaiijUBt the moral gov- 
ernment of the world, in the success of individuals not greatly 
gifbed with moral and intellectual qualities, in attaining to great 
wealth, rank, and social consideration, while men of far superior 
merit remain in obscurity and poverty. But the solution of this 
difficulty is to be found in the consideration, that success in society 
depends on the possession, in an ample degree, of the qualities 
which society needs and appreciates, and that these bear reference 
to the state in which society finds itself at the time when the 
observation is made. In the savage and barbarous conditions. 



Digitized 



by Google 



344 THE ORBAT HAKMOKIA. 

bodily strengUi, courage, fortitude, and skill in war, lead a man to 
the highest honors ; in a sodety like that of modem England, oom- 
mercial or manu&ctming industry may crown an individual with 
riches, and great talents of debate may carry him to the summit 
of political ambition. In proportion as society advances in moral 
and intellectual acquirements, it will make larger demands for sim- 
ilar qualities in its favorites. The reality of the moral government 
of the world appears from die degree of happiness which individuals 
and society enjoy in these different states. If unprincipled com- 
mercial and political adventurers were happy in proportion to their 
apparent success ; or if nations were as prosperous under the do- 
minion of reckless warriors as under that of benevolent and enlight- 
ened rulers ; or if the individuals who compose a nation enjoyed as 
much serenity and joy of mind when they advanced the bold, selfish, 
and unprincipled to places of trust and power, as when they chose 
the upright, benevolent, and pious, — ^the dominion of a just Creator 
might well be doubted. But the facts are the reverse of these.^ 

There are other points of thought, connected with this subject, to 
which I shall, on future occasions, direct your attention. But I 
now conclude this discourse, by urging you to the strictest obe- 
dience to all the laws of your being. For physical happiness, obey 
the physical laws ; for organic happiness, obey the organic laws ; 
for moral happiness, obey the moral laws ; but, let it be remem- 
bered that, one set of these laws can not be violated without, to 
some certain extent, disturbing the peace of the general economy 
and life. The moral law holds a superiority over every other law ; 
and this is the most important principle for every man to obey. In 
this lies the true sources of happiness, and that peace which the 
world can neither ^ve nor take away. 



Digitized 



by Google 



LECTURE XXV. 

A BEIBF BX70BITI0N OF THE BATAN WHICH TEMFTBD 
JE8U8 OF NAZAKETH. 

Occasionally it may be proper and useful to take a text and 
to preach a sermon. And yet there are evidently two evils flowing 
from this custom, so universally adopted throughout Christendom. 
One evil is that exhibited in the nature of the discourse which suc- 
ceeds the text. A mind selects some passage from the Old or New 
Testament, writes it down at the beginning of the book, and then 
bends all its energies to elaborate a sermon which will conform 
strictly with the apprehended letter and spirit of the text. Now 
this is an evil. And yet the mind is fevorably disciplined by the 
method. But the evil consists in the determination on the part of 
the clergyman, or any one who pursues this custom, to write just 
what the text implies, or nearly so, and let the sermon go for truth. 
Good maxims are very suggestive, and may be taken as mottoes to 
a discourse, but to frame a sermon from the mere suggestion of any 
passage is to allow the mind no opportunity to avail itself of fresher 
inspirations. Sermonizing upon texts has become a profession like 
every other trade. It requires, however, considerable native talent 
and mental energy to render such a profession successful and 
attractive. If a man designs to write his discourse with special 
reference to the letter of the text, then he requires no little genius 
in order to analyze and expand the ruling thought. His talent 
must be displayed in commentation. He must be very ready to 
criticise the meaning — ^must show considerable grace and ease in trac- 
ing words back to their Greek and Hebrew derivations — must know 



Digitized 



by Google 



S46 THB GREAT HARMOKIA. 

how to read the Latin text, and then he is safe in the oommnnity. 
The people like him — ^will hear him preach — and he is oertidn of an 
occupation. He is a pleasing expounder of texts, and makes the 
Bible read exactly to suit the views of his denomination. 

Now this is wrong. It is positively injurious to the mind ; it can 
not expand under the mechanical influence of such a profession. 
The doors and windows of the soul are shut to every thing but a 
denominational exposition of the text selected. The intuitional 
powers of the inward nature are thus weakened. The reasonii^ 
energies are circumscribed in their operation, and the whole internal 
being is compelled to draw its nourishment from the supposed spirit 
of the leading passage. Now, how much more wise would it be, 
and consequently beneficial, to search the stupendous temple of 
Nature for Truth, and, when the seeking mind arrives at a principle, 
by internal development,' which some other mind has expressed in 
appropiate language, to accept that expression as evidence that the 
same principle of Truth had been seen and felt by another. In this 
method, the soul would find the means and paths of progress. 
Every thought would then have some real and valuable significance. 
But if a man makes a business of expounding texts, how can that 
man's mind develop ? How can he know whether his text is true or 
not ? How can he discriminate between true inspiration and the im- 
aginations of religious leaders and chieftains ? His soul has no in- 
dividual development, and hence, he seldom gives utterance to sen- 
timents, which, like cannon-balls, might serve to demolish the loftiest 
edifice of thought and error known to olden teachers. 

Another evil growing out of sermonizing from texts, is exhibited 
in the injurious custom of writing a discourse of mere speculations, 
and then, in order to have the whole accepted as truth, seeking for 
passages or a passage of Scripture adapted to the general subject, as 
a kind of Divine Authority or indorsement of the whole. Now this 
practice is wrong, because it prevents the proper expansion of the 



Digitized 



by Google 



POLICY AND PRJNCIPLB. 847 

mind. The speaker is never impressed to employ texts, either as 
su^estives to the understanding or as indorsements of any senti- 
ments uttered, piincipaUy because of the sectarian and contracting 
influence which necessarily flows from the custom. But on this 
occasion I have a text presented to my mind. And yet Reason is 
admonished to preside at the investigation of its meanings ; for, 
under Heason^s inspection and jurisdiction, it may be converted into 
a principle of plain practical utility. K clergymen should allow 
reason, instead of the text, to be the umpire in the analyzation of any 
thought, the world would be more certain of two important things 
— ^less professional preaching, and more real Truth. 

Your attention is now soHcited to the following passages : — 

Matthew, iv. 8, 9, 10. 
*^ The deTil taketh him (i. e. Jesus) up into an exceeding high mountain, and 
showeth him all the kingdoms of the world and the glory of them j and said — 
All these things will I give thee, if thou wilt fall down and worship me. TiMb 
Jesus said unto him — Get thee hence, Satan !'' 

First. Let us consider what this text does not mean. 

Second. Then let us discover what it does mean. 

Matthew is the alledged historian of these passages. But this is 
highly questionable; for this gospel is "according to Matthew," 
that is, perhaps, as it was supposed or remembered, by some other 
writer, as Matthew believed and related. Now no one will say that 
this account was written at the precise time the circumstance is sup- 
posed to have occurred. The great difficulties attending the art 
of writing in that early period, are sufficient to prove that no 
penman could have written the words as iast as they fell from 
the tongue. No ; these passages are recorded in the past tense, 
and are a relation of what tradition had preserved from oblivion. 
But what do they not mean ? They do not mean that Jesus was 
tempted by a prince of evil, in propria persona. This is the 
error of the historian, who, from his £sith in tradition and in a 



Digitized 



by Google 



M8 THE aRBAT HARMONIA. 

mystioal f^stem of ethics, oommon among the undent Eseenea^ un- 
questionably believed in an evil invimbU spirit^ that could, at-will, 
become visible and take anj form and assume any appearance 
whatever. A belief in a spirit of evil — ^in a real wicked persoaality 
— ^was, as it now is, a remnant of Persian and Chaldeanic toj- 
thology. There was no Bible when this circumstance of the 
^temptation" occurred. Christianity was then being hoftk — ^the 
drama was being performed ; and hence could not have been trans- 
ferred word for word, incident for incident, to paper, because liie 
alledged historians were themselves very prominent actors therein. 
Tradition, and tradition^s memory, had to supply the materials for . 
the formation of the New Testament And among other things re- 
corded as actual occurrences, is the incident under present consider- 
ation. But I have affirmed that it does not mean that Jesus was 
tempted by a satanic personage, though I perceive that the writer be- 
lieved the latter. Therefore, let us now inquire into its real meaning. 

It means simply, that Jesus listened occasionally to the whisper- 
ings of his passions. He was a man like other men about him ; 
only more spiritually minded and philanthropic than they. His 
mind, nevertheless, was sometimes influenced by the subordinate 
elements of his nature. He has been magnified into a supernatural 
being, however; and it is therefore hard for the thus educated 
mind to think of him as being a Man among men. But Reason is 
now the master of this text, and hence we get at a true solution 
of the circumstance. 

You all know how common a thing it was in those days, (and 
it is so even now in some countries,) to personify sentiments or 
principles. Faith, Hope, Chanty, are all exhibited in the human 
type ; and poets cause them to speak, and to breathe forth corres- 
ponding thoughts. And there are gods and goddesses of poetry, 
amusements, music, flowers, summer, and impersonations of all the 
seasons. This custom was adopted by Jesus. When he alluded to 



Digitized 



by Google 



POLICY AND PRINCIPLE. 940 

the temptaikms presented to him by the devil, he simply meant the 
temptations of Ms loves and lower or unspiritoal passions. Satan 
is the name given to an aceuser, one who calumniates another — ^a 
libertine — and to one who deceives ! Any undisdplined passion 
of the soul may constitute this Satan. In the text it appears, that 
Jesus named the suggestions of his organ of acquisitiveness the 
temptations of Satan. When he listened to the insinuating whisper- 
ings of his acquisitiveness, he calls it being tempted by the devil. 
This language is altogether figurative. 

It seems that Jesus was putting his own strength to the test. He 
was preparing himself for all emergencies. He tested his ability to 
withstand hunger by fasting for many days. But when he became 
skeptical concerning his power to work miracles, he called it being 
tempted by the devil. Thus his skepticism caused him to say to 
himself — " Command that these stones be made bread." But in- 
stantly his higher spirituality caused him to feel and say, in sub- 
stance — ^^ This is too material — man does not live by such bread 
alone, but by every word that proceedeth out of the mouth of 
Truth." Then, again, he became skeptical concerning the protecting 
presence of his guardian angels. He, therefore, proposed to throw 
himself down from the pinnacle of the temple, and test the fact, 
whether his guardian spirits would bear him up from a disastrous 
tsUl, But this test he directly considered too low and sensuous ; 
hence he says — " Thou shalt not tempt the Lord thy Qtxi ;" that is, 
it is wrong to test spirituatity by such material demonstrations. So, 
also, his organ of acquisitiveness caused him to question himself 
concerning his power to withstand the temptations of wealth. This 
passion said — "Worship mammon, and I will give you the king- 
doms of the world, and the glory of riches." This is all the satanic 
influence there was in the circumstance. How frequently the same 
devil tempts our countrjonen to ascend the high mountains of 
Mexico, there to contemplate the supposed riches of California I Or, 

30 



Digitized 



by Google 



ttO THK GREAT HARMONIA. 

to dimb the exoeediDglj higb summitB of c(»ii]n«raal specolatioii ; 
there to view the kiBgdoms of the world and the glory thereof ! 
Alas ! what empty glory ! What self-destructive joy ! Every man 
is sometimes tempted, as was Jesus, by the same class of faculties. 
Skepticism, sensuality, love of power, love of riches — ^these are the 
misdirected elements of the mind, which constitute all the Satan 
there is in the wide universe. These elements of the mind are 
intrinsically pure — they only require to be subjugated to the reason- 
principle. But how shall this be accomplished ? I answer, munly 
by a sound judgment and a strong and steady will — ^by the soul's 
omnipotence ! When you are thus tempted — do as Jesus did — say 
to that passion's misdirection — "g^t thee hence, Satan" — be firm 
in willing this ; and you may be assured that good angels will 
extend to you their aid, and render your life a continuous joy ! 

In this connection, I am moved to present you with the brief 
exposition of another passage of Scripture : — 

Luke, xn. 5. 

^^ Fear Him which, after he hath killed, hath power to oast into Hell ; yea, 
I say unto you, Fear Him !" 

According to the letter of history, Jesus uttered this admonition. 
The life,, teachings, and death of this personage are matters of history, 
— ^familiar to all the inhabitants of Christendom. He is esteemed 
by many as the only Son of God ; by others as a very extraordinary 
member of humanity — a highly developed child of the universal 
Father. Those who do not regard him as the counterpart of Jeho- 
vah — ^invested with the disposition and power to save the world — 
consider him gifted fisir above any other man which ever lived before 
or since his time. 

He is deified for his meekness, benevolence, and wisdom. The 
talents of educated priests have been employed for ages in exag- 



Digitized 



by Google 



POLICY AND PBINCIPLE. 351 

geratisg bis personal idiosTncrades. His every attitude has been 
devoutly contemplated; and poetry bath stretched forth her band 
and bathed his character in the glowing enchantments of mystery. 
The consequences of all this are living in popular faiths. Every 
creed has it Idol — every idol, an Altar — every altar, a Priest. 

The human soul must love something — the indwelling religious 
sentiment must have some object or personage to reverence. But 
there are very few who can sufficiently separate themselves from the 
exterDals of life to reverence a Principle. Hence, the masses wor- 
ship objects and personages, — ^they can not comprehend the celestial 
sublimity — ^the eternal beauty and holiness, — which characterize a 
Principle. The thought is too profound ; the Truth is not enough 
physical. But to the spiritually or morally enlightened, all objects 
and personages are meaningless except as signs of thoughts and prin- 
ciples. St. Paul is not a being to worship, but a person who should 
forever stand in the garden of memory, as a sanctified representative 
of Zeal and Conscientiousness. Thus every man should live ; but 
no one object or personage deserves the reverence due to Principle. 

Yet the impressions of youth are strong. First convictions form 
for themselves deep channels in the mind, and flow therein with a 
peculiar determination ; hence most people find it exceedingly diffi- 
cult to turn their thoughts in new directions. I am pleased that the 
mind is so constituted, that early impressions make the deepest chan- 
nels therein ; because when mankind become wiser and better, they 
will then know what convictions should be given to their children. 
It is just as easy to learn a good habit as a bad one — just as easy 
to live in harmony with the established Laws of Nature as with the 
Laws of the United States. And when parents become more en- 
lightened upon the subject of the human mind — ^how it is consti- 
tufced and capable of receiving impressions which will endure — ^then 
we may expect better children ; better men and women. 

In the present state of religious education, the majority of people 



Digitized 



by Google 



m THE GREAT HABMOKIA. 

belifive ihai the ttxdior of oiir teoct "vraa m^ 

anj other being known to history. This idea has crept into the miiid 
during onr eradke hoim. Our parents have taoght m this con- 
Vidion, even at the dining-table. SundajHMhool hocka hare iHus- 
trated it to onr youthfbl minds, and we think early in life that ire 
betiere it firmly. 

Now it is with no desire to injure your esteem fer any good 
being, that I bring before you a new train of tiiought. 

We are admonished most emphatically to Fear £Qm who has 
power to cast both soul and body into HelL We are told not to 
fear him who can merely destroy the body — ^that is, not to fear 
man, but we must fear God I Wherefore ? Because through fear 
we will be constrained to obedience. 

It is not my impression to compare any scriptural texts on this 
subject ; but mainly to present a few reflections on the Wisdom of 
the admonition. It may be said that the words were addressed not 
to us, but to those immediately surrounding the author of the 
saying. It is of no possible consequence who the text was originally 
addressed to ; it is sufficient for us to know that it is received as 
the utterance of one who is supposed to have had the highest 
Wisdom—expressed by the only Son of God. 

The human race has been unfolding, step by step, fer countless 
centuries. It began at the lowest pomt of human development^ and 
has ascended the ladder with & Arm, progressive tread. It has 
passed through all the intermediate stages oi growth — ftom say- 
agism to barbarism, from barbarism to civilization. The human 
Tree has been growing a long period — it has put forth many thorns 
and unseemly branches — ^but now, that the fruit begius to appear, 
and promises ripeness and abundance, we may easily reconcile our- 
selves to the imperfections consequent upon its g^antic growth, and 
learn to comprehend the whole system aright 
^ In the savage and barbarian ages we find the Doctrine of Fear 



Digitized 



by Google 



POLICY AND PRINOIPLB. tfiS 

I^erailiiig univenally. Fear and cnieity are twin-bom — the parent 
18, Ignorance ! 

The experience of the world is, that no being can be benefited or 
reformed permanently through the exerdse of Fear. Fear is the 
parent of Hatred. If a slave serves his master through Fear, then 
that master is the object of hatred and detestation. War, murder, 
envy, malice — all, flow from a low state of mind ; and fear is one 
of the most conspicuous manifestations thereofl Fear may compel 
obedience, but it can render no one wiser, holier, or happier. All 
tyrants rule their subjects through fear ; but no subject can be truly 
loyal under its degrading and brutalizing influence. The passions 
may be checked in their wild impetuosity by Fear, but not educated 
and subdued. Fear can overthrow the Empire of Reason, can 
spread ruin and desolation throughout the soul's dominion, but no 
one is made better and nobler by its power. Fear is a child of 
Ignorance; it belongs to the barbarian ages, and to low states 
of mind. 

And yet, friends, we are told to '^ fear him who hath power to 
cast into hell — ^yea, to Fear Him." But why shall we fear him ; 
because, according to this doctrine, by fearing the power of the 
master we will obey his commands. 

Go into any soiled evangelical church, and you will hear this 
doctrine preached in one form or another. The feu^ulty of fear is 
strongly appealed to-— the preacher admonishes you to ^^ prepare to 
die — ^to flee from the wrath to come.'' The motives presented to you 
for being good and diaritable are all low and degrading. You must 
repent to-day — ^prepare to die — ^and be a follower of Jesus. Where- 
fore? Is it because it is reasonable and happifying to be good 
and wise? Nay; no such exalted motive is presented to you. 
You are not to strive for goodness on the ground that it will benefit 
yourself and the universal community of man ; but because he 
imagines God is angry with the wicked — ^because there is a hell — . 

30* 



Digitized 



by Google 



S54 THE GREAT HARMONIA. 

beettue there is a devil — beeanse it is ike oulfvntf '^to flee fnm 
the wrath to come." " Yea, I say unto you, Fear Him P And 
what are the comequenoes of sudi preaching ? I answer-^tlie oan- 
sequences are stamped upon the minds of the people. They be- 
come politicians. Ev^ery thing must be done from policy or expe- 
diency ; almost nothing from Principle. The doctrine of fear pre- 
vents the natural development of the mind — ^the moral fiicoltiea are 
not strengthened and unfolded, but merely played upon by the 
skillful preacher. If you see a man doing good under the infineaoe 
of fear-^because he fears Him who hath power to destroy both soul 
and body in hell — ^then you behold a miserable slave to a low and 
d^^rading policy. He serves the master, because he fears the laah I 
This doctrine smothen all reverence &>r principle ; and compels the 
mind to worship objects and persons. 

Those who have been " converted,'' as it is termed, und^ the 
preaching of heli-terrors, are usually not in the least improved 
in the moral department of their nature. A mond man is a 
man of principle ! He loves good, and Truth, and Wisdom, not 
because he is in fear of ffinng to hell if he did not love them, bat 
because these virtues are intrinsically lovely and beneficial. Why 
do not the disciples of fear steal from, and murder, their neigh- 
bors ? Why do they refrain from the various vices ? Are tiiey 
good, because they love the Bight ? Because they love peace on 
earth and brotherly love among all men ? — ^Because they reverence a 
Principle ? Would that it were so I But the doctrine of fear could 
produce no such exalted manifestations of character among men. 

On one occasion, a preacher of this barbarian doctrine addreeaed 
me thus : ^' Sir, I hold your system to be pernicious in the extreme. 
It would destroy all moral obligations — open the flood-gates ctf vice 
— and fill the world with crime and desdation. 

"^ Why to tell the truth, sir, if I believed as you do — ^if I did not 
bflieve in a hell, in a devil, and in eternal retribution — ^I would go 



Digitized 



by Google 



POLICY AKD PRINCIPLE. 9» 

imnediatelj iato the pleasures of sin — ^would steal, murder, &e. — 
and leave all religion, and take eare of my own gratifications.*' 

I replied briefly, that I was sorry that he was not a man of 
Principle ; possessing a better mental organization. He acted alto- 
gether from the sensation of fear. He did not mnrder, simply be- 
cause he feared him who was capable of casting both soul and 
body into hell I 

Can the human soul be improved under the preaching of such a 
doctrine ? Surely, there is nothing of humanity in it — ^nothing of 
that celestial nobility which belongs to the upper spheres. And 
yet, friends, who was it that originally preached this doctrine? 
Does it sound like the Wisdom of God ? Could it have been in- 
culcated by an Only Son of Jehovah ? You may believe that it 
was, but I do not Nevertheless, I do believe that it was taught 
bjr Jesus of Naaareth ; who at other times, and in better moods, 
said that every thing depended upon " Loving the Lord your God 
with all your might, mind, and strength, and the neighbor as 
yourself." 

There is no possible compatibility between Love and Fear. The 
Principle of Love is the great lever of reformation. Fear is certain 
to subject and paralyze the soul, but Love draws the soul above. 
If I should serve €k)d because I love him, then I am internally 
benefited and happy ; but then, I can not, at the same time, obey 
the other commandment — " Yea, I say unto you. Fear Him" — ^for 
Love and Fear can not be practically and beneficially experienced 
toward any one being. Hence I am moved to conclude, that priests 
and poets have greatly exaggerated the Wisdom of the great moral 
Reformer ; for there is nothing more clear, on the page of sacred 
history, than that, in several instances, Jesus played upon the &culty 
of fear in order to induce and secure obedience to divine laws. 

But there is nothing more clear, on the other hand, than that he 
recommended the Principle of Love as the grand agent of reformv 



Digitized 



by Google 



tB$ THB GREAT HARMOKIA. 

tion. It IS likewise trae that he sometimes identified himself with 
a Principle of Perfection ; so much so, in fi^t, that most Ohristians 
foi^et the Principle in their reverence for the Individual. Now this 
is wrong. For in proportion as we become man-worshipers, we fail 
to embrace those eternal principles of moral reform which alone 
can benefit man and elevate the race. 

Another scriptural passage was presented to n^j mind reoentlj f<v 
a brief elucidation ; which I now proceed to unfold before 70a : — 

John hi. 3. 

'^ Verily, verily, I say unto you, except a man be bom again, he can not oae 
the kingdom of God." 

The popular idea of heaven is grounded in the lowest form of 
selfishness. It is based upon egotism and a narrow individuafit^ 
of character. All the great efforts made, to attain the kingdom of 
heaven, originate in the sentiment of self-importance and conse- 
quence. Nothing can be more unhealthy to the moral system of the 
community than the common ideas of heaven and the government 
of God. There is nothing of humanity in the doctrine. It refers 
solely to individual welfare and happiness. A Son has an account 
open with his Father. The creature is doing a moral business with 
his Creator. Every man for himself. Each has a separate account 
The debt and credit system is the mode of management Every 
thought, word, deed, and action is noted down, — ^the good ones on 
the right, the evil ones on the left And when the day of settie* 
ment arrives the account will be made out to that date, and all de« 
linquents are forced to pay all dues promptiy. But suppose the 
individual is unable to settle ? Suppose he has not the sum de- 
manded ? What then ? Why, according to the popular doctrines 
of the future, he will be served as the delinquent population of the 
State of Connecticut used to be — namely — cast into prison for debt ! 



Digitized 



by Google 



POLICY AND PRINCIPLE. 857 

The pnsoner may have plenty of wealthy friends and relatives in 
heaven. They may have been just as sinful as he ; but, no matter, 
they repented at the eleventh hour — complied with the terms — ^d 
had their drafts honored. They may feel somewhat disposed to 
assist the sufferer — ^may have a vestige of humanity left within 
them — may feel a slight emotion of sympathy ; but they need not 
feel disturbed. All that is necessary for perfect peace is, to turn 
their£aces toward the Heavenly King. Although his countenance 
is frowning heavily upon the condemned debtors, yet they see so 
much righteousness in the law of eternal imprisonment for debt, 
that they instantly forget all sympathy for the suffering myriads, 
and break forth in one common anthem to the Lamb of God that 
taheth away the sins of the world ! 

How do you • like the picture ? You may object to this English 
translation of one of the greatest works of the " old masters'' in 
theology, but you can not but acknowledge the faithfulness of the 
copy. It may be a too literal interpretation for professional artists 
in the theological academy — ^it may not please those who make 
concordances and commentaries ; to them it may lack warmth and 
breadth, — ^but it is, nevertheless, a very plain rendering of a doctrine 
which has been taught for centuries in a mystical nomenclature. 

It is every man for himself. A system of eternal selfishness. 
The whole transaction is between the individual and his Maker. A 
man is not to expect heaven on earth. He is to do certain things 
to deserve heaven hereafter. This is the doctrine. Of course, the 
different sects have different paths marked out on their charts, lead- 
ing to heaven. One goes by Faith ; another by Works ; another 
by uniting the two means ; others go altogether upon the vicarious 
atonement ; and others by the eternal ordination of the Deity — ^but 
it is an individual and selfish method after all. How degrading 
and enslaving is all this doctrine I How it contracts our hearts, 
and insults the reason which God has given to man I All this 



Digitized 



by Google 



358 THB GREAT HARMONIA. 

aiudetj about the fdtare is wrong. ^ Sufficient unto tibe day is the 
evil thereof." The truly religious soul knows nothing of a future 
hell or heaven. The present is the whxAe of existence. To the 
exalted mind, there is properly no past ; no future I All is present 
— ^a gigantic and all-containing now — casting its lights and shadows 
on either side, making heres and theres, yesterdays and to-morrows. 

The doctrine that we are getting ready to die — ^living here in 
pain and bearing crosses in order to exist in heaven hereafter^— is a 
low and uncultivated idea of existence. 

A man may offend his conscience by committing murder — and 
he may flee his country to escape detection and be at peace ; but is 
he capable of fleeing from the disapprobation of the still small 
voice ? Nay — the angel in his heart has been wounded — ^its tender 
nature has suffered deeply from the transgression ; and the man 
may go to the ends of the earth to escape ; yet that white-robed 
angel will look up into the eyes of the murderer and speak the 
words of condemnation, and so sweetly, and fraternally, too, that 
nothing can exceed the fineness of his punishment. There is noth- 
ing that can condemn evil, but goodness. The angel of the hutnan 
heart looks mournfully upon the wrong deeds of the creature man. 
The still small voice is forever in the presence of the transgressor ; 
and there is no escaping its noontide and midnight injunctions. 

How many people there are who desire to keep on the safe side ! 
They reason thus : we had better believe in a heU ; for, if there be 
a hell, we will be more safe than they who deny its existence ; 
while, on the other hand, if there really be no hell, we will be just 
as safe as those who do not believe the doctrine. But to the ex- 
alted mind, there can not be any future retribution or arbitrary 
punishment. The righteous government of God is evidently based 
upon the principles of cause and effect. The commission of crime 
and the consequences of crime are inseparably connected. They 
walk together. The results of actions can not be avoided. If a 



Digitized 



by Google 



POLICY AND PBINCIPLB. 359 

man sins he as eertcMy suffers, — ^not from any arbitrary infliction 
of punishment, but wholly from the natural consequences attending 
the peculiar nature of his sins. The creature man is afflicted im- 
mediately — " in the day thou eatest thereof thou shalt surely die." 
A man reaps just what he sows ; and his hell and his heaven are 
not a matter of selfishness. Because — 

A man can not sin and suffer alone ; neither can he do right and 
be happy all within himself. Humanity is all one vast organiza- 
tion. When its heart beats the blood flows to the ftirthest ex- 
tremities. One member can not suffer without the other members 
suffering with it. Unity and sympathy of the parts constitute the 
golden chain which binds the whole together. Therefore, there can 
be no absolute isolation ; no happiness or misery in the parts, which 
the whole does not realize to some extent The sighs of Emerald Isle 
are to-day living in bone and muscle. The ignorance of parents, 
is preserved — ^more conspicuously than the sculptor's thought 
in the chiseled marble — in the bodily and phrenological develop- 
ments of their oflfepring. The long and unshapely limbs, the flat- 
tened nose, the protruding lips and retreating forehead of the child, are 
unmistakable tomb-stones ! They indicate where the parents have 
buried their low and uncultivated thoughts ! Society never inflicts 
a punishment upon an individual, which is not paid back with in- 
terest compounded. And every evil carries with itself the elements 
of decay — this inherent sickness renders evil a self-punishing process. 
Therefore individuals and societies are equally the causes and vic- 
tims of sin. And there can be no isolated, individual, selfish, local 
and circumscribed misery ; because the whole is inseparably joined 
as the elements of one body — ^a community of interests. 

'^ Unless a man be bom again he can not inherit the kingdom 
of heaven.'' 

Nothing can be more true than this. But what is the kingdom 
of heaven ? Is it a state beyond the tomb ? Is it a realm fiu* away 



Digitized 



by Google 



MO THE GBBAT HARMONIA, 

in the mjstie deptlift oi infinitude? — A plaoe where tbe %iiriiof 
God prevails? 

The kingdom of heaven is within jou. It ie nather h^re nor 
there ; it is not left behind in the perfumed bowers and holy labj- 
rinths of Eden, nor yet, in the &r-reaehing ftiture; it is in isb statk 
OT THE SOUL. But what is the new birth? Is it anj BDoraen- 
loQs alteration of man's nature ? Is it a transformation of the heart 
^m wickedness to righteousness ? I reply — 

^ We know that we have passed from death nnto life, because we 
love ihe brethren." That is to say, ¥ra have the evidence of the 
new birth in ourselves in the foot that we love our brethren. Bnt 
who aie our brethren 9 Are they, those who believe as w^ believe 
—-adopt our creed, our formularies, and hear our mimsters preach ? 
"If we love those who love us, what reward have we ?" Are our 
brethren those who live in the same country with us ? 

** Ye are all brethren." " Of one blood made he all ihe nations, 
kindreds, and tongues'' of the earth. Here is the philoso^cal 
answer to all our inquiries. The kingdom of heaven is a state of 
mind, and the new birth consists in dying to a low, contracted set- 
fishness. We must not seek heaven for our own selfish purposes. 
The meanness of the motive defeats the object. Nor must we 
imagine that our heaven is altogether in the future state. It is 
within our souls. We must have it developed within us, or we can 
never find it We must die to selfishness. We must live to make 
each other happy. We must enlarge our benevolence, and be 
willing not only to see mankind as they are, but to assist in aug- 
menting the world's happiness. We must forget self on the lower 
plane of being, if we would be happy. ^ Blessed are the peace- 
makers, for they shall inherit the kingdom of heaven." That is, he 
who can carry about, in the unseen chambers of his heart, a dispo- 
ntion to make peace on earth and good will toward man, is already 
in a kingdom of peace. 



Digitized 



by Google 



POLICT AND PRINCIPLE. 361 

But Low is it with those who worship the popular methods ol 
going to heaven ? Do ihej love the brethren ? Do they seek the 
welfsure of humanity ? Nay, nay, — each is selfishly going to obtain 
a mystical state of blessedness in the future hfe. Every one is very 
solicitous to secure the safety of his own soul — every one for himself 
— the multitude is immense, but he who gets on the top is esteemed 
the most fortunate man, though he may have trampled hundreds be- 
neath his feet Nothing can be m<»re pernicious than this low, 
sordid, bigoted idea of heaven ! Those who adopt this idea, gen- 
erally pray for the welfare of their friends, and for the condemnation 
of their enemies. They pray that God will especially bless and 
protect " my &ther and mother, sister and brother, and nephew" — 
the remaining members of humanity are patronizingly recommended 
to his tender mercy. Such people generally select the inhabitants of 
their heaven. They would not go to heaven if murderers, robbers, 
and licentious men, are to go there ; yet they very conscientiously 
believe that Moses, Joshua, Solomon, and David, will be numbered 
among the glorified. 

Man must die to contracted egotism and be bom agdn into the 
sphere of universal love. He who contracts the dimensions of his 
heaven to the few whom he may chance to love, is, indeed, the 
maker of a very small elysium. Just in proportion as a man limits 
the boundaries of heaven, does he keep himself firom enlarged and 
high enjoyments. The wider the sphere, the greater are the sources 
of happiness, ^e who lives expressly to extract his happiness from 
rich viands, from the wine-cup, and from the fashionable sources, 
knows no more what true heaven is, than he who has invested all 
his living interests in a gaming-house. So, also, he who thinks he 
can be truly happy by confining all his attention merely to the 
righteous regulation of his household, and to the properest care of 
his own person, is sure to become the victim of disappointment. 
The soul must put its feelers forth into the realms of humanity. 

31 



Digitized 



by Google 



362 THE GREAT HARMONIA. 

The individual must live witli strict reference to the welfare, pro- 
gress, and happiness of the whole. He must not seek heaven for 
his own selfish happiness, nor desire hell for the gratification of his 
low dislikes and hatreds ; hecause he, hy so desiring, or by being able 
to thus desire, is certain to meet with a train of unbroken per- 
plexities and disappointments. This is no theory. The law of cause 
and effect renders this philosophy inevitably true. There is no esca- 
ping it. Now what shall we do to be saved ? To be saved fi-om what ? 
Why, irom a life of discord and perplexity ? — ^from sin and from its 
sad consequences ? The answer is plain. live not in the past, neither 
in the future ; but in that unnieasurable infinitarium which constitutes 
the Present. We are just as much in eternity now — this very moment 
— as we ever vdll be. And there is no other infinitude than this ' 
Present time. The infinite and eternal NOW 1 is all we have to call 
our own ! The past is nothing — ^the future is nothing ! If we would 
be good, and temperate, and kind to ourselves and to our neigh- 
bors, and consequently happy, — ^this is the time I The religious 
soul is happy now. It is not prospective, it is absolute. 

It is desirable to be rightly apprehended in these assertions. I 
mean to say, that your progress and future happiness depend 
wholly upon the use you make of the eternal Now. Therefore, our 
" way, truth, and life," are distinctly defined. We must be right 
in heart and head to-day in order to secure a happy to-morrow. 
Do what is right under, the circumstances. Do your best ! Be 
certain that your still small voice — the angel of your heart — ap- 
proves of what you do. Those who live thus can say : " we know 
that we have passed from death unto life, because we love the 
brethren T' 



Digitized 



by Google 



LECTURE XXYI. 

THE AUTHORITY 0¥ THE HARMONIAL PHILOBOrBT. 

There is a simplicity — a beauty — a majesty — a holiness — a 
celestial grandeur — an unchangeableness belonging to a Principle 
of Truth, which is seldom perceived by the earth's inhabitants. 
The soul thrills at the conception. The energies of Reason swell 
into a higher strength, and the affections kindle into a serener 
ecstacy, at the thought that. Truth is the source of all eternal real- 
ities — the origin of all that is high, divine, and infinite. 

But let us inquire, what is Truth ? According to my impressions, 
the Truth is something more than that which endures only for a 
time. Any thing which is temporary — fleeting and evanescent as 
the passing breeze — should not be dignified with the name ofj nor 
receive the esteem which belongs properly to, Truth. Truth is the 
same yesterday, to-day, and forever. It is the same always and 
every where. Absolute Truth is immutable. He that teaches a 
doctrine which is absolutely true, does not proclaim a thing which 
is temporarily certain ; but an everlasting substantialism which rests 
upon the immutable authority of God. But he who proclaims that 
which is destined to decay — to become obsolete and useless— does 
not reveal a Truth of God, but merely a circumstance in the con- 
stitution of things. He speaks of things merely ; not of that im- 
mutable principle whereby those things are held together in harmo- 
nious concord. 

When Isaac Newton saw the apple fall to the earth, he did not 
regard that circumstance as an eternal Truth, but simply as an il- 



Digitized 



by Google 



364 THE GREAT HARMONIA. 

lustration of some great natural principle. And wlien he probed 
the secrets of creation, and discovered what he termed the ^ Law 
of Gravitation," he forthwith drew a line of distinction between the 
falling of that single apple, and the principle whereby all apples &11 
and worlds revolve. 

Moreover when Newton ascertained the existence of the Law of 
gravitation, and when he commtmicated his discovery to the world, 
he did not set forth a private and peculiar thing, based upon per- 
sonal and historical evidence, but an absolute and immutable Truth, 
founded upon the authority of an eternal God. The Truth of the 
existence of the Law of gravitation did not rest upon the authority 
of Newton, not upon the felling of an apple, but upon the existence 
of God. 

If we take this position in regard to Truth, we shall then find 
that there are not many Truths in the universe. I do not mean by 
this that there is consequently a great multitude of falsehoods ; but 
that the " mystery of Godliness" is not so very mysterious, com- 
plicated, and incomprehensible as we have been taught to suppose. 
Newton did not invent the Law of gravitation, nor did he find it ; 
for it was never lost. It was not his private personal property ; for 
it was then, always had been, as it always will continue to be, the 
public and universal revelation of the spirit of God. 

Nor was it a mystery, an evanescent fact, destined to vanish in 
the Revolutions of ages ; for that principle which causes the apple 
to fell, not only, also, causes the earth to revolve, but likewise all 
the earths in the universe. Now, I ask, which deserves to be 
termed Truth — the falling of the apple, the revolution of this earth, 
the revolutions of all the planets, or that immutable and magnifi- 
cent principle by which the immeasurable universe rolls through 
the realms of Infinitude ? Methinks you answer — the principle is 
the Truth I Now, on this ground, you perceive that one Truth 
controls innumerable things. Thus we return to the proposition. 



Digitized 



by Google 



ETERNITY OF TRUTH. 365 

that there are not many Truths, but numberless items in the bound- 
less fields of Creation which no one mind, except God's, can at one 
embrace fiilly comprehend. 

It is my desire that you clearly understand what I mean by the 
dignity of Truth. I mean that, that which is God's eternal Truth, 
is perfectly independent of any human being ; while that which 
rests upon the private and personal authority of any individual, is 
not an absolute Truth, but a fact — a thing — or a circumstance, which, 
like the individual upon whom it rests, is destined to pass away. 

My impression is to free your minds from superstition. He is 
free, indeed, whom the Truth makes free ! But suppose you identify 
persons with principles, are you then in a state of freedom ? If 
you believe in the Law of gravitation hecaiLse Isaac Newton taught 
its existence, then your faith is based upon personal authority, and 
not upon the Truth — consequently, when Newton, as an authority, 
dies, your feuth will be very likely to die at the same time. 

The Bible is supposed, by many, to be God's eternal word. It 
is termed God's truth ; but most believers fail to discriminate be- 
tween the book itself and the Truths which it unquestionably con- 
tains. And others again, confiise the writers with the Truths they 
wrote — ^thus, making the divinity of the ten commandments to 
rest on Moses, the doctrine of immortality to rest on Jesus — ^while, 
if a doctrine is eternally true, it depends no more upon the exist- 
ence of Moses or Jesus than the Law of gravitation depends upon 
the existence of Isaac Newton. God's Truth is absolute — it is 
binding yesterday, to day, and forever. But a doctrine which de- 
pends upon individual authority may be a total fabrication of the 
fancy ; and, hke the insect that flits away its brief moment of exist- 
ence, the doctrine glides away into the shades of forgetfulness. 

If the Bible is God's Truth, then the existence of the Book can 
not be essential. The duty we owe to ourselves — ^to our neighbor 
— ^to the God of the universe ; these are matters of intuition. A 

' 31* 



Digitized 



by Google 



366 THE GREAT HARMONIA. 

man must feel the action of this Law, olse lie can not be 
the object of responsibility. And if he does feel it, there are no 
human authorities that can render this intuition more a Truth. 
He who consults his intuitive powers obtains a conviction of 
something like the existence of a God; he learns this Truth 
from the operations of his own mind; from the very nature 
of man ; and the idea of his duty to himself and neighbor flows 
from the same source. Now, if these feelings depend upon the 
existence and teachings of Moses or Jesus — or, upon the indorse- 
ments and authority of any other personages or drcumstances, — 
then we are not sure but that, when the authorities die, our feelings 
will expire with them. While, on the contrary, if the doctrine of 
love to man and love to God be an everlasting moral Truth, then 
it was just as true and binding before Moses and Jesus lived as it 
now is, or ever will be. If the doctrine of Love to the neighbor rests 
upon the personal authority of Jesus, then it was not binding before 
he taught it — consequentiy, if this position be assumed, it is certain 
that the Old Testament did not contain God's Truth ; because, ac- 
cording to the Bible, what was true and binding six thousand yean 
ago, is, to-day, untrue and useless. And, on the same principle of 
reasoning, what is true to-day, may, by to-morrow, become a feJse- 
hood; because whatever depends upon human authority to be 
believed, is like a foundation of sand, certain to separate and 
disappear. 

Again, I say, my impression is to free your minds from the bru- 
talizing influence of superstition. 

You may think that you are not superstitious. If you are not, 
why do you shrink from an investigation into the history of 
the Bible and Christianity ? If you should take a hammei, and, 
before the honest barbarian, conmience the demolition of his sacred 
Idol, he would forthwith prostrate himself before you and implore 
you to leave his Qoi untouched. His pmyers and lamentations 



Digitized 



by Google 



ETERNITY OF TRUTH. 367 

would almost rend the sympathetic heart. A benevolent man 
would cease the work of destruction, and set about the enlighten- 
ment of the untutored mind. But what would you say to that 
idolater ? The answer is clear. You would say what your mis- 
sionaries always say for you, — "Poor, benighted heathen ! how we 
pity you in your lost condition. O, that the Lord would open your 
blinded hearts, and cause you to see the emptiness of your Idols, 
and the debasing influence of your idolatry." Thus the Christian 
prays for the heathen. 

I know it surprises the barbarian exceedingly to tell him that he 
is an idolater — so it will surprise you when I tell you that I, this 
moment, stand in the midst of Idolaters I This is an Idolatrous 
Land. I feel myself here in the capacity of a missionary. 

When it is my impression to show you how you idolize books 
and personages, you break forth in tones of wounded reverence, or 
excited indignation, and cry against the mind that would destroy 
your Idols only by appealing to your reason. 

The heathen says — '* If you take away my Idol, what shall I do ?" 

The Christian says — "If you take away my Bible, what shall 
I do?" 

The heathen ^xclaiins — " I am lost, if you take frona me my 
blessed Chreechnar!" 

The Christian exclaims — " I am lost, if you take from me the 
truth as it is in Jesus !" 

The parallelism is perfect ; only the Christian's idolatry is gene- 
rated and conducted upon a higher scale — though the kind is per- 
fectiy identical. It is therefore demonstrated that you are still 
clinging to idols — ^to objects and personages. Consequentiy, you 
fail to obtain that firm and everlasting appreciation of the Nature 
of Truth which would exalt your minds far above man-worshiping, 
and all forms of superstition. When we believe that Christianity 
rests upon the private and personal authority of Jesus, then we 



Digitized 



by Google 



868 THB GREAT HARMOKIA. 

place our biih at the mercy of the student of Gbology and Astron- 
omy. When we belieye that Christianity st^ds upon the contents 
of the New Testament, then we expose our &ith to the mercy of 
the unprejudiced student, who investigates in order to know what to 
believe ; not to support some favorite dogma. It is my happiness to 
believe that all which is essentially true in Christianity, is no more 
dependent upon the authority of Jesus, or upon the New Testament, 
for its existence, than the Law of gravitation depends upon the au- 
thority of Newton, or the circulation of blood upon the personal 
testimony of Dr. Harvey. 

If Christianity be true, then God has written it on the broad 
pages of Creation, — ^upon the human heart, — upon the crystal 
bosom of Nature's unchanging Laws. It then stands upon the 
highest and purest foundation — upon the Rock of everlasting ages ; 
the eternally un&iling and immutable Truth ! And how safe is 
such a foundation for all Christian doctrines to rest upon ! for then 
if all the prophets, evangelists, and apostles were deluded enthusi- 
asts ; if the great moral Reformer, himself was the victim of many 
errors ; yet it is all the same — the Truth remains unshaken and 
unchanged. Suppose it should be proved that the Evangelists 
were deceived in a thousand things, or that the entire Bible origi- 
nated with human beings ; would the existence of God, the immor- 
tality of the soul, the (taw of universal Love, our obligations to 
man and Deity, cease to be Truths ? 

Nay, nay. He who framed this vast universe, has written all 
the Truth there is in Christianity, or in any other system, imper- 
ishably upon the constitution of things. Nature is the only infjEtlli- 
ble authority. For the Bible is made of paper, pasteboard, and 
ink. It depends upon ten thousand contingencies. A slight vari- 
ation of the tense would render past meanings future, and future 
past, — ^a misprint would alter the whole system of Christianity, — 
and we can never be perfectly certain that we have the language of 



Digitized 



by Google 



BTBRNITY OF TRTTTH. Se9 



Jesus in any particular case ; for historical Christianity — ^that is, the 
relation of what Jesus did and said — ^is not written according to his 
own expressed commands, but it is all written ^' according to Mat- 
thew, Mark, Luke, and John.'* Now the fact can not be disguised, 
that the Apostles were mistaken in several points — ^that there has 
been considerable discussion as to which books shall constitute the 
Sacred Canon j — does this seem like the handiwork of God ? All 
the writings of Paul were rejected in the first compilation of the 
New Testament ; in the second examination, they were received 
and voted to be inspired. But the herald of the (so-called) New 
Jerusalem church — Emanuel Swedenborg — again rejects all the 
writings of Paul, and pronounces them wholly uninspired. The Pres- 
byterian, and other sects, think that Swedenborg had no right to 
decide upon what books shall constitute the Sacred Canon ; but I 
think that Swedenborg had as much right as the Emperor Con- 
stantine and his favorite Bishops. 

Again let us inquire, What is Truth ? 

This is the question of questions — the beginning, middle, and 
end of all inquiry ! It springs up with the elements of life ; flows 
with them through all the labyrinths of existence ; and sends its glit- 
tering sprays infinitely more high than the most ambitious imagi- 
nation can soar. This question transcends all thought, and spreads 
out beyond all conceptive magnitude ; because it is the golden 
belt which girdles infinitude, the jeweled crown of the spiritual 
universe. 

But how can a question of such magnitude receive an adequate 
answer ? Can a question which the great moral Reformer, himself^ 
could not, or did not answer, be answered by us ? Indeed it would 
seem that an angel's mind could not reply to an interrogatory so 
transcendingly sublime and all-embracing ; nevertheless, it appears 
to me to be stamped by Deity with a very simple and imperishable 
definition. But first let us examine the answers, which would em- 



Digitized 



by Google 



370 THB GREAT HARMONIA. 

• 
aaate from different portions of ihe earth, to this question of such 
vital and universal interest. 

Imagine yourselves traveling in the beautiful land of Persia. 
From its fair sky the sun gives off a soft golden light, the birds 
sing, the waters murmur, and Nature every where exhibits beauty 
and gladness. Your mind yields to meditation. You contemplate 
the world of objecte about you, the religious feeling is awakened ; 
you think of your own creed, the belief that has been taught to you, 
and uncoijsciously you ask yourself, aJoud, — " What is Truth ?" 

You are overheard by a fire-worshiper standing near, and he 
answers you — " the Zenda Vesta !" This book is his Holy Bible. 
It contains all Truth. It is Truth. It tells him to worship the 
brightest object in Nature, he therefore falls upon his knees and 
adores the shining sun. The Sun is his God, or rather it is the 
place where he imagines his God resides in light ; and this faithful 
disciple of his creed, of the belief taught to him, urges you to wor- 
ship the Truth. But you doubt his religion ; regard his Bible as 
the fabrication of some impostor; and leave the Persian to his 
idolatry. 

You journey on, and every where Nature still prompts the ques- 
tion—" What is Truth ?" The Brahmin, the Chinese, and the 
Turk, they severally refer you to their Bibles, to their objects of 
worship, to the founders of their religious creeds and institutions. 

But you doubt them all. And finally you come to Christendom; 
perhaps to Hartford. Here, in this civilized land, you feel confident 
that your question may be satisfactorily answered. 

You meet one in the street and ask — " Can you inform me 
'What is Truth' in matters of religion?'' "Yes," he replies, 
" willingly ; you will find it explained in John Calvin's Conmienta- 
ries upon the Sacred Scriptures." But a Baptist neighbor over- 
hearing the conversation, remarks — "Yes, you may find much 
Truth in the theological writings of John Calvin ; but, my friend, 



Digitized 



by Google 



ETERNITY OF TRUTH. 871 

allow me fo remind you of a certidn passage of Scripture which 
says — * He that believeth and is baptized shall be saved, and he 
that believeth not shall be d— — d,' <fec. ; now this passage John 
Calvin misinterprets ; Baptism is not a mere sprinkling, it consists 
in total immersion." 

But a member of a very liberal sect, listening to the discussion, 
remarks — " It seems that you are too much sectarian in your views. 
One calls himself a * Baptist,' another a * Calvinist ;' but, as I find 
all sects to have some truth and much error, I take only the Bible 
as my standard. I hold that to be the plenum of Truth ; although 
I see many things in it which my limited understanding will not 
permit me to fully analyze and comprehend. Notwithstanding this, 
I recommend you to seek for Truth only in those inspired pages ; 
pray for light, and read sincerely." 

This is the way of the world. The question — ^** What is Truth" 
— ^is answered every where according to the educational convictions 
of the individual. The fire-worshiper is just as honest as the 
Turk ; the latter as the Christian. Hence, in order to get any 
thing like a reasonable reply to this question, we must disrobe our 
minds of all preconceived opinions, and ask the deepest intuitions ' 
of our nature. Remember, friends, we may consult testimony to 
get at historical matters ; perception for external things ; reflection 
for logical matters ; but if we would be enlightened upon religious 
or moral subjects, let us interrogate — Intuition ! 

But some think this source altogether too feeble and uncertain. 
They suspect themselves — ^lose confidence in their own ability to 
get at Truth. They dare not trust the nature which the Deity 
gave them. For the doctrine of innate depravity has gone abroad 
— ^the whisperings of the soul are regarded as the ascending sparks of 
wickedness — and the children of earth dare not obey the invitation, 
" €Jome, let us reason together." 

And yet, I am impressed to affirm, that the deepest source of 



Digitized 



by Google 



mt THE GBEAT HABMONIA. 

TVath 18 Ihtuition. By the dee|Met source, I metm ihe hig^iieflfc 
power in man's profession. Bat what is intuition ? I answer, it is 
the innate power of feeling a Truth — ^the flower of Wisdom — the 
conclusion of all Reason — ^the genius of the souL I venture to say, 
that you all can, if you will hut open you minds to the full penetra- 
tion of thought, feel what truth is. Forget your sectarian thoughts, 
and you can easily see, what is Truth ? Try it 

first, to hegin, Does it not seem to you that Truth is always 
simple ? Does it not always seem to you that enar is always com- 
plicated ? K these things do not at first appear to you truthful, 
just think of all the inTentipns in the world of science and art 
The best invention is always the most simple — so much so, that 
common minds wonder that they had not thought of it before. 
The Truth is easy and simple as the growth <rf flowers ; while error 
i$ forever dark, complicated, and mysterious. 

Now it is my impression, that Truth is not susceptible of any 
possible limitation. It is not the thing of an occasion. It is not 
Truth yesterday, probable to-day, and possible to-morrow. For it 
must be ev^ where and at all times the same, unchai^ng and 
progressing Principle. You can not confine it withm the covers ci 
any written volume — it depend* upon no man's word to deserve 
attention or credit. For Truth is God-made. If a man speaks the 
truth, be speaks God's Truth — ^he but vocalizes the most celestial 
life-song known to Deity. 

Now if this definition of Truth be correct, then people generally 
have erred greatly in the use of proper language. For example, we 
say that it is a Truth that yesterday was cold ; but this may be 
true only in certain localities. For at other points of the compass 
it may have been warm — showing no universal principle. There- 
fore, it would be fer more proper to term all occasional or local oc- 
currences. Facts ; and those things Truths, which have a broad, 
unchangeable and universal application. In other words, let us 



Digitized 



by Google 



ETERNITY OF TRUTH. 373 

assign to Tnitb a position &r above individual minds and local cir- 
cmnstanoes — superior to every thing, but God. 

K this definition be adopted, then our aspirations after Truth will 
transcend all men, all books, all creeds, all institutions. If we 
adopt this view, then we will arise nobly superior to all forms of 
sectarianism and pursue the golden pathway, which leads the pil- 
grim eternally upward to the City of the Living God. 

I have said that the question " What is Truth ?" — admits of a 
very simple definition. Let me state the proposition, and see how 
it will suit your Intuitions. 

Truth is the universal relationship of things as they are ; error, 
is the interpretation of things as they are not. 

God has unfolded things just as they are ; therefore, he is the 
author of the relationship of things ; therefore, He is the Truth. 
Now it matters not how much or how little I know of this universal 
relationship of things ; for, if I understand only the first particle, of 
the relatibn of any thing, so for I have infidlible Truth. If I com- 
prehend the first principle which binds a piece of iron ore together, 
then I know something of Truth — ^and no human authority can 
make it more true, though a wiser man may conduct me to more 
Truth, in the same, or in other and higher, departments of Creation. 

Now the question arises — how shall we know when we have the 
Truth ? I answer — divest your minds of all local prejudices in 
favor of this or that sect, of this or that authority — and listen, like 
a child, to the subdued whisperings of the soul which God has 
given you. There is nothing more true, than that no man can 
enter into the kingdom of Truth and happiness, unless he becomes 
simple-minded, and as a little child. By simple-mindedness I do 
not mean weakness or imbedlity. Far from it. I mean an honest, 
guileless, uncalculating, truth-loving state — a state which, in the 
past and present conditions of human society, is about as frequently 
developed as a Christ is bom. No wonder the great mass of the 

32 



Digitized 



by Google 



tT4 THB ORBAT HARMONiA. 

world regiard a m^nrally developed and banxioiiiovs indiTiduid aa a 
divine corioeity — ^as a God-s^nt meseeiiger ; for a good and tnxQ^ 
loving aoul is no more likely to be bom of ignorant parents^ or of 
parents educated in the past and present methods of society^ than 
good cloth is likely to be manu&ctured by bad machinery, or music 
to flow from defective instmments. 

By willing strongly to see and feel Truth, irrespective of any 
creed, men, books, or systems, you are certain to get it; or, at 
least, you will get all you can possibly employ to any advantage. 
If you seek any thing wonderful or mysterious, then you do not 
seek the Truth ; for Truth is so exceedingly sb^^e that most peo- 
ple pass it by unnoticed* There are myriads of mysteries, but 
that is not owing to the Truth, but wholly to our ignorance of their 
nature and relationship. The great standard, it seems to me, is 
simply this — ^Facts are things; Truths are Principles. Things 
eipst ; when they are rightly related one to the other, the rdatian 
is based upon, and is, the Truth. From this relation the music of 
harmony issues perpetually. Discord issues from error ; the rela- 
tion is wrong. Friends, see well to this doctrine in all the depart- 
ments of your existence — ^and now is the time to think, to feel, and 
to do right ! For, by putting off this state till to-morrow, you de- 
fraud yourself of immediate happiness and do a similar injury to 
the neighbor. 

It is no part of my plan, friends, to impair your faith in Truth ; 
I desire, only, to arouse you to a higher appreciation of it. Do not 
think, with the ^ poor, benighted heathen," that the Truth is always 
dependent upon your Idols for its existence ; that when yonr Idols 
are demolished, your faith dies with them. But let your un- 
derstandings expand, and thus obtain reasons for the inward hope. 
Reject the miracle as the feundation of your faith, and take the 
principle. For marvels confound and stultify the intellect; but 
Frindples are certain to d%nify and expand the whole nature of z 



Digitized 



by Google 



BTBRNITT OF TKUTja. W5 

I tome 120W to the fipplioation. 

This discourse is upon ^ the Authority of the BiMinonial 
Philosophy," bujt H was darned wisdom to premise thus much 
in order to bring the whole subject oomprehei^^iTely b^<Hre your 
minds. 

I thank Qod that I am permitted to raise my voice against the 
deification of indinduals — ^against every species d idolatry and su- 
perstition. For I stand before the world in a peculiar position ; 
mainly in a misinterpreted position; and I am thankful, very 
thankful, that I, at least, can do my part toward accomplishing a 
oorrection. I do not tiiink that I. stand in any danger of being dei- 
fied ; for I have too much faith in the reasonableness of this age ; 
but I am regarded, by some minds, as the founder of the Harmo- 
nial Philosophy ; and this idea is what I now desire to correct. 

The authority of the Harmonial Phibeophy, is Truth ; it is not 
baaed upon the Revelations of ''Davis," but upon the Eevelatious 
of Nature. All Truth may be found in Nature, and in the natuie 
of man, because God lives in Nature ; therefore, when we study 
Nature we study God ; therefore, too, in proportion as we compre- 
hend Nature, in the same proportion we comprehend Grod. The 
terms Revelation and Development are synonymous. Hence when 
we examine the Developments of Nature, we examine the Revela- 
tions of Nature ; and when, with the good Paul, we contemplate 
the sidereal heavens and behold that all stars are glorious, only dif- 
fering in glory, one having more glory (or divinity) than another, 
then we behold the " Divine Revelations of Nature." There are per- 
sons who have tried to cast ridicule upon the term — "Nature's 
Divine Revelations ;" which ridicule could only proceed firom a low- 
minded idolater, or an atheist ; for if it be believed that God is the 
source of all life and sensation — ^the cause of all creation and devel- 
opment — ^then the tree, and the bird, the flower, and the distant 
star, are unlike the mifoldings of a Divine Principle I And when 



Digitized 



by Google 



376 THB GREAT HARMOKIA. 

we stady these chapters in Natuie, then we are studying ^Nature's 
(or God's) Divine Revelations." 

Moses, Patd, Fourier, Swedenborg, and other individuals, may have 
been sufficiently enlightened to read and interpret many of Nature's 
(or God's) truths ; but it is the truthfulness of what they reveal, — 
and not the revelators, themselves, — ^that constitutes the authority 
by which those Revelations should be tested and regarded. 

One man may be a Poet ; another a Philosopher ; another a 
Governor; another a Moralist; — ^that is to say, one may be a 
Christ, another a Shakespeare, another a Newton, and another a 
Plato, — ^but it is not the individual, it is the well-ascertained truth- 
fulness of what they write, that constitutes the true object of affec- 
tion and reverence. 

All books and all men might be swept from the earth at once 
without in the least impairing aught which is eternally true ; yea, 
the Temple of the Universe might be reduced to an impalpable 
powder, but Truth would yet stand unmoved and unchanged ! 



Digitized 



by Google 



LECTURE XXVII. 

OOXOBK^NINO TBB UIKI AND THK ABUIII OF TBB 
SABBATH IN TBII COUNTRY. 

On this occasion, the origin of the institution of the Sabbath, so- 
called, will not be considered. For at best, such a consideration 
could be but a matter of historical interest to the ethnologist and 
antiquarian, being not at all essential to a proper estimate of the 
Day as a period of freedom and universal rest 

But I will simply remark that the Sabbath, as you probably all 
know, is supposed by theologians to have originated with the Deity. 
It is asserted, and in all possible seriousness too, that, after the 
fatigues consequent upon the exertion of creating the heavens and 
the earth, and all that in them is, the Lord rested upon the 
*' Seventh Day," and hallowed it Hence, we are told, admonished, 
and commanded to regard this Day, above every other, in honor 
to the greatest, completest, highest event that ever occurred in the 
history of the Creation. 

In consequence of this mythologic fcdth, the world is replete with 
many and various superstitions upon the subject of the Sabbath. 
All true mental philosophers know, that superstitions always pro- 
duce two effects upon the human mind — ^both of which are discord- 
ant and injurious : either they impel the mind to do this or that 
religious act from a sensation of fear, or, the opposite extreme is 
developed, and the individual becomes skeptical and disregards 
many things which might be exceedingly happifying and morally 
beneficial. 

32* 



Digitized 



by Google 



S78 THE GREAT HARMONIA. 

One of the evils growing legitimately out of the present view of 
the Sabbath, is, that of compelling many persons to keep the Day, 
not as a day of freedom and for the purposes of moral culture, but 
wholly from a fear of offending Jehovah. And this fear invariably 
injures the moral dignity of the mind. 

God is represented as continumg the Laws of the universe without 
variableness throughout the week ; but on Sunday, it is said, he 
will perform some of the most wonderful miracles in order to prop- 
erly punish the transgressor of the Mosaic Law. He is said to 
overturn boats on water, strike bams vnth lightning, and subyert 
various natural Laws, in order to punish the Sabbath-breaker. If 
this doctrine be fully believed by the people, I can not understand 
why our State Legislatures interfere with the more certain methods 
of God's government ! 

The popular Sunday is generally considered too holy a day for 
the discussion of social, scientific, and secular matters. The sciences 
of physiology, the subject of Temperance, the Slavery question, — 
these topics are considered rather too worldly for Sabbath-day dis- 
cussion, especially by the gentlemen of the gown. Hence it is, 
that most people adhere very strictly to devotional principles. 

But there are persons who break over the restraining rules of the 
Sabbath, and unfortunately devote the day to riot and unhealthy 
amusements. This is all wrong ; but it is mainly chargeable upon 
the superstitions, commonly attached to the day; for, owing to 
these erroneous notions, it is observed either very sanctimoniously 
through fear, or disregarded altogether ; and both extremes are 
vicious and banefiiL 

Persons with certain constitutions and occupations will, (because 
they can easily,) submit to the restraints imposed upon them on the 
Sabbath ; while other and differently constituted persons, with dif- 
ferent occupations, will reject these restraints (because severe and 
not adapted to their needs,) and plunge headlong into the careksa 



Digitized 



by Google 



THE DAY OF REST. 879 

indu^enoe of their sensual desires. This is owing, I repeat, mainly 
to the way in which the Sabbath is regarded. 

That the Sabbath is the most holy institution which man ever 
deyeloped, except the " Golden Rule," is clear to a demonstration ; 
and, on the other hand, that the past and popular methods of reg- 
ulatmg and observing it are very imperfect, and opposed to the 
physical and sodal happiness of man, are facts no less conspicuous 
and certain. 

K there be any Truth in this wide universe, that Truth may be 
found in Nature. If there be any thing which man can not sub- 
vert — ^which he can not alter and change to suit his follies and 
caprices, — that thing is Nature I And if we can be perfectly certain 
of any thing, we are certain that Nature is the unfolding of that 
Principle, called God. But no man can be as certain that any 
book is the production of Deity. If men have misconceived the 
true import of Nature, and have suffered from their ignorance of 
her laws, — ^the feult is their own, not Nature's or God's. But ex- 
perience educates the mind. And besides this, as an explanation 
of this ignorance among men, we should remember, that, it is the 
eternal tendency of Nature, that every thing should grow from im- 
perfection to perfection — ^from inferior to superior ; and mankind 
involuntarily obey the inexorable operations of this progressive Law. 

We are perfectly certain that tiie Divine Principle controls the 
operations of Nature. And we are admonished to be '^ perfect even 
as our Father in heaven is perfect." 

But how shall we discover what constitutes his perfection? 
Shall we take the opinions and dogmatic speculations of religious 
chieftains ; or, shall we see and understand for ourselves ? Shall 
we consult Moses and Paul ; or, shall we learn to read the innu- 
merable chapters of the great, unalterable voltune — ^the boundless 
creation — ^whose imperishable leaves lie spread out in every direc- 
tion belbie us ? 



Digitized 



by Google 



W> THB OBBAT HARMONIA. 

It k a Mtf^Tident propoeilioii, I Hunk, that Man n the most per- 
fect and important Part of creation. His peotsonality is ecmstmcied 
npoQ certain physiological and anatomical prindples ; which princi- 
plea are preeminently more worthy of consideration and leverenoe 
than any known hnman institution ; like the Sabbath. This I feel 
to be sound reasoning. Now, let me ask — can any day be truly 
righteous which must be observed at the risk of viokting the com- 
mon Laws of man's being ? It is a notorious fact» that the popular 
laws respecting the regulation of the Sabbath, are no more adapted 
to man's physical health and social happiness than the government 
of Russia. 

Six days of each week are devoted to the various kinds of manual 
labor and mammon. Masters drive their slaves into excessive indus- 
try. Capitalists speculate on the productions of the laborer. And 
every body is justified in practicing many things during the week, 
which things, on Sunday, are preached against as crimes and ofien- 
ses. Owing, also, to the popular superstitions respecting Sunday, 
every laborer is obliged to work more on week-days than is con- 
sistent with the laws of health ; and then, when the Sabbath aixives, 
the reaction is so great in the opposite direction, that most pe<^ are 
wholly disqualified for the enjoyment of those moral instmcticws 
meted out to them from the pulpit and from other sources. 

As society is at present regulated, the laboring part of the commu- 
nity perform too much manual labor during the six days, and then 
are urged to hear and learn too much on the Sabbath. Gcmae- 
quentiy, the majority of all communities absolutely dread, in one 
sense, the advent of the day ; while only the few are at all organ- 
ized and situated in a manner which renders the day to them a wel- 
ccane and profitable season. 

The sanctimoniousness and ceremoniousness of many good but 
bigoted conservatives on the Sabbath — ^the prison-like rigidity of 
their methods and requirements — constitute a powerful reason why 



Digitized 



by Google 



THE DAT OP REST. 881 

many persons (young men especially,) disregard the observance of 
the day to a considerable extent, and go off antagonistically into 
various kinds and degrees of vice. 

Now, according to the impressions which I receive concerning the 
constitution of Nature and man, there should be a more interesting 
and profitable use made of the. Sabbath. The reasonable mind 
sees distinctly that all days are equally holy and worthy of the 
highest appropriation. This, evidently, was the opinion of St. Paul. 

The doctrine which permits the people to be wicked six days of 
each week, and then devotes the seventh day to rest and repentance, 
is a low and sickly superstition. 

K it be right, according to the Nature of man, to walk the fields, 
to sing a national song, to read secular works, or to dance, on Satur- 
day ; then, if there be any consistency in the character and moral 
government of God, the same identical exercises are right on Sun- 
day, or on any other day, named in the Calendar. 

The word Sabbath means best, but the Blue Laws of Connecticut, 
made a labor of Rest. They were named in accordance with the 
Mosaic Creed. They compelled a person to sit still fix)m sun-rise 
to sun-set on the Sabbath, which is hard work. These Laws say — 
"No person shall run on a Sabbath day, nor walk in his garden, 
nor elsewhere, but reverently to and from meeting." These Laws 
were framed Qot on the doctrine that Gk>d dwells not in temples 
made with hands, and that the earth is full of his glory. The wide 
expanse of heaven, the earth covered with verdure, the lofty forest, 
the waving com, the magnificent roll of mighty rivers, the mur- 
muring melody of the cheerful brooks — are scenes which inspire 
the mind with religion, gratitude, and delight. 

We are told, I repeat, to " become perfect even as our Father in 
heaven is perfect." But how, I ask, can we be like God unless we 
examine and imitate his works and ways, as exhibited in Nature 
and in Man ? When we contemplate the works of God — ^when we 



Digitized 



by Google 



J«2 THB GREAT HARMOKIA. 

aee flowen grow, planets levolve, and tides flow, just aa ligoioaaty 
on Sunday as upon any other day — ^then we see the way in whidi 
the highest authority regards the different days of the week, Sun- 
days not excepted. The laws of anatomy and physiology are never 
suspended — the human body and mind are never without physical 
and mental needs on Sunday — ^henee man is admonished by these 
unalterable laws, which God has written in characters of fire upon 
his constitution, to observe and obey them as much on the Sabbath 
as upon every other day. The works of Mature are the works of 
God. And I am moved to venerate His Laws, not the Laws of 
Moses ; to imitate His ways, not the ways of any religious chieftain. 
I feel impressed to do on Sunday predsely what I should on Mon- 
day if it is necessary ; that is to say, any thing which is good 
enough to be accomplished on Monday, is, Hkewise, good enough 
for the Sabbath. Therefore, I would have people live on. every 
week-day as righteously as they should on Sunday ; and on the 
Sabbath as upon every other day; thus, converting this whole ex- 
ist^oe into a perpetual Sabbath — or holiday. 

The sanctimonious profession among the clergy, is, that Sunday is 
a day set apart for moral instructions and espedal holiaess. But I tell 
you an undeniable Truth, when I say, it is the harvest-day of the 
Priesthood ! The Sabbath is a day on which they sell their mer- 
ehaodise, and, generally speaking, ^* to the highest bidder." A tol- 
erably good criticism on the "Lord's Prayer," or an eluddation of 
^^the Sermon on the Mount," is sold to the congregation, on Sim- 
day, for a price varying from five to fifty dollars I Indeed, I speak 
but the truth when I say, that Sunday is the day on which many 
good shepherds shear their sheep I It is, to tell the truth, the 
great shearing season throughout Christendom ; and the people 
love to have it so, forsooth, because it "pays well" in all business 
transactions during the week. In the six days " thou shalt do all 
thou hast to do." The people labor incessantly through the week. 



Digitized 



by Google 



THB DAT OF BEST. 988 

DeaitoDfl, <&iuch-B)eoibeis, and otii«r siBiierB, are ail hvunkj and 
feahicoMbly eiigi^;ed in gatherii^ tbeir lianrest of dollan ; btti, on 
Sunday, the Prieslliood baye their turn I Tour duty is to gather 
wool all the week as best you can ; but on Sunday it is ako your 
duty to haye scmie of it neatly, and rather pleasantly, sheared off I 
Now this is all the more sinful, because it is done under the ck>ak 
of Piety. 

Religion is designed to exalt human nature ; it is caleulaited to 
make the understanding and the conscience free; to inspire the 
mind with a generous hope ; consequently it can not legislate re- 
strictions, nor impose servile obligations, upon any true mind, 
because it is a sublime spirit of liberty and love — breathing uni- 
versal toleration and free principles. Such are the teachiugs of 
Protestantism. In the light of true religion, a man is free to do 
right ; not to do wrong. He must watch tod obey the law of 
Harmony ; this is his inherited and absolute right ; this is freedom 
oi Consdence. Sabbatical l^islation, therefore, with a view of 
politically regulating and governing individual consdience, is no 
more consistent with true religion than usurpation is reoondlable 
with republican principles. 

Only think of the absurdity, — ^Three sermons in one day, 
given to the people to digest during the succeeding week. Now 
the truth is, that nothing can be more indigestible than nine-tenths 
of the sermons preached I But suppose,' for the *' sake of argu- 
ment," that all the sermons were digestible ; then, according to the 
nature of the human mind, one-third of the number would perfectiy 
subserve all the purposes of education and moral holiness. 

My friends, there is a vast difference between going to church to 
see, or to be seen ; or, because it is fashionable ; because it makes 
you respectable; because it augments your business interests; 
because you need the physical exercise and mental diversion — ^I say, 
there is a vast difference between going to church for these motives, 



Digitized 



by Google 



384 THE GRBAT HABMOKIA. 

and going ezpTessly for the purposes of instnictioii. If you shoidd 
go for educational purposes, exclusively-— then, if there be any truth 
in the Laws which God has written upon man's constitution, it is 
positively certain that one, good, truthful, well-written, sixty-min- 
utes* discourse is all that you can fiilly appropriate to the develop- 
ment of your nature ! 

I do not fael impressed to tell you, on this occasion, what refor- 
mation shotdd be made respecting the observance of this day. ^ I 
have many things to say unto you, but ye can not bear them now." 

A religious enthusiast would make the Sabbath the very hot-bed 
of superstition ; while a &natical reformer would destroy the insti- 
tution altogether I 

It is no impression of mine to do either. On the contrary, it is 
my interiorly obtained conviction, that the Sabbatli should be, like 
every other day, devoted to perfectiy good uses. It should be a 
Day of Rest for Man and beast — ^truly a day of rest I For Man, 
it should be a day of scientific and religious culture — ^a Day of 
Freedom — of perfect freedom ; not of universal bondage to sUvish 
superstitions. 



Digitized 



by Google 



MISCELLANEOTJS ARTICLES. 

WHAT 0HOULD CON8TITUTK THE STANDARD OF JUDGMENT 
UPON RELIGIOUS SUBJECTS? 

It is unnecessary to affirm this question to be one of great magni- 
tude and vital importance. It concerns every thinking, reasonable 
mind. It not only addresses itself to the understanding, but also 
to the afFectidns. It does not begin and end with the present ; but 
it originated with man and extends and ramifies far and wide 
throughout the innumerable realms of the eternal future. 

Every thing must be measured — ^its height and depth, its length 
and breadth, must be discovered and determined. But before any 
thing can be measured, we must first obtain a true standard of 
measurement — an eternal and unchangeable principle of judgment 
— a rule or a law whereby the truthfulness of any subject may be 
ascertained and its exact magnitude determined. 

The foot measure, constituted of twelve inches, has determined 
the extent of territories, the dimensions of our earth, the magni- 
tude of distant planets, and the greatness of many constellations I 
And the pound weight, constituted of ounces, is capable of deciding 
the density of an orb ; but before any thing could be measured and 
weighed, it was first necessary to ascertain and determine a fixed 
standard of judgment. This proposition is a simple, self-evident 
fact. Now there is an important principle embosomed in this pro- 
position, which demands attention. It is this : the human mind 
first discovers continents, and then ascertains their dimensions — ^the 

33 

Digitized by VjOOQ IC 



386 THE GREAT HARMOKIA. 

earth is first inhabited by man, and then he weighs and measnres 
it by the standards of judgment which have been erected. Every 
thing is thus open to man's investigations ; and all truth, though 
divine as Deity and aged as the Universe, is left for man to discover, 
to unfold, to comprehend, and to apply to the wants and necessities 
of his being. 

Every truth is unchangeable ; but its discovery and application 
are ends which man must himself accomplish. Astronomy was a 
magnificent science before man existed ; yet it would have remained 
as nothing had not man contemplated the stars, and, with his Rea- 
son, investigated and discovered their stupendous magnitudes and 
sublime phenomena. So with every science, every philosophy, 
every theology. Man first discovers and then decides the magni- 
tude of its truthMness and the utility of its application. 

What standards has man erected upon religious subjects ? For, 
if there be standards of judgment upon these subjects, it is posi- 
tively certain that man has originated them in the different stages 
of his development from savagism to civilization. The further we 
advance in civilization and enlightenment, the more truthful man^s 
theology and religion become. While, on the other hand, the 
deeper we descend into man^s history the more mythological is his 
theology and the more arbitrary and ceremonial become his religion. 
We will now briefly examine man's Authority upon religious sub- 
jects in the various stages of human developments. 

In the Savage Age, when men like the distant hiUs were wild 
and uncultivated, there existed no authority so imperative and ab- 
solute as Desire and Fear. The impulse, the inclination, the desire 
to do any thing whatsoever constitute the rule of action. The 
Cannibal desires to pursue, kill, and eat a human being. He, there- 
fore, does it ; for it is to him as if the unseen powers bad com- 
manded the deed. A blind, undeveloped, unrefined instinct and 
impulse actuate the savage mind, as hunger causes the wild beast 



Digitized 



by Google 



RELIGIOUS AUTHORITY. 397 

to destroy the victims beneath its power. Fear is a powerful ingre- 
dient of Authority in the Savage Age ! Let but the thunders 
speak, and the savage mind is dismayed with unspeakable terror. 
The lightnings indicate the presence of some angry Deity — ^the 
howling storms are but the mutterings of an unseen monarch, 
threatening vengeance. Anarchy, confusion, dismay, walk like 
phantom-giants through the mind of the savage, and Fear becomes 
his master. But let the sun shine out in its glory, bathing the dis- 
tant scenery with its golden light, and the savage will forget his 
ceremonial offerings to unknown Gods and will plunge, regardless 
of .consequences, into the commission of the most atrocious crimes. 
Desire and Fear are the only religious authorities of the savage. 
But let us take another step in human development ; and we will 
perceive quite a different standard of judgment upon religious 
subjects. 

In the Barbarian Age, I discover a distinct modification of Desire 
and Fear — the authorities become Strength and Mystery. Chief- 
tains are now chosen ; and physical strength is worshiped. The 
most powerful and colossal man is the greatest object of adoration. 
The Barbarian is fully persuaded that the invisible powers select 
the mighty and fearless chieftains as earthly agents. A Samson is 
a Deity. The Idol of the Juggernaut is the impersonation of the 
barbarian God. And the Will of a Chieftain is Law I There is 
no monarch so powerful and so worshiped as the Hero of the 
desert tribes* At his command, the savage starts, the barbarian 
obeys, and the mother casts her child in the Ganges. 

But Mystery plays an active part in the arbitrary government of 
the superstitious barbarian. The tempest, the thunders, the light- 
nings, the mournful melody of the forest winds, the sublime throb- 
bings of the deep sea, — these are awful mysteries to uncultivated 
minds. Hence they have a God of the tempest — a God of the 
storm — ^a God of the sea. The stars are portals opening upon 



Digitized 



by Google 



988 THE GREAT HARMONIA. 

Bome Baena Vista. The sun is the chariot of some glorified chief- 
taio. And the barbarian is natnnJly influenced hy soothsaying, 
by sorcery, by enchantment, by a great mystery, by any thing which 
spreads a strange vapor over the feelings, and stimulates the imagi- 
nation to the conception of grotesque and fantastic wonders. 
"The mysteries of Godliness" swell the uncultivated mind with 
amazement and adoration. The elephant is worshiped for its 
strength ; and its sagacity is deified for its mystery. The early 
tribes of Arabia believed the elephant to be either the impersona- 
tion of some adventurous nobleman of the skies ; or else, the form 
which some invisible ma^cian, or genius, in his wrath, compelled a 
chieftain to assume by way of revenge and punishment. But let 
us take another step in human progress. Succeeding the savage 
and barbarian ages of authority, is the Patriarchal era. 

In the Patriarchal Age, the standard of religious judgment is 
constituted of Position and Title. Strength and mystery are now 
converted into form and order. Strength has assumed the dignity 
of position ; mystery has resolved itself into title. The barbarian 
chieftain becomes a Priest, and stands between the people and their 
unknown Gods. If the " wandering Jew*' desires his wants and 
prayers and gratitude conveyed on high, he must find an attorney 
— an intercessor and an interpreter — he must go to Moses or to 
Aaron. All sacred covenants are confined to the chieftain or the 
patriarch. K the pilgrim would speak with God, he must seek a 
Priest — one who can enter into the subterranean interiors of the 
pyramids — or, a Moses who can converse with the Lord upon the 
distant mount ; for Position is the highest authority in religious 
subjects known to the dweller of the patriarchal age. And Title, 
also, exerts a powerful influence upon the undeveloped mind. Call 
a man * Monarch,' or * King,' or * Ruler,* or * Prophet,' or 'Pope,* 
or * Priest,' or * Bishop' — and you have invested him with a power, 
an imaginary influence, which the uneducated mind can neither un- 



Digitized 



by Google 



RELIGIOUS AUTHORITY. 389 

derstand or resist. Hence, the people consent to be taught, and 
controlled, and governed hy some ambitious, and, perhaps, pious 
man, whom they soon deify and worship. Your patriotism must 
be confined within the dominion of the * Monarch.' Your aspira- 
tions after political freedom must not expand beyond the territory 
of the * King.' Your legislation must not conflict with the Laws 
of the * Ruler.' Your yearnings after the events of the future must 
be kept within the scope of the * Prophet's' vision. And your 
thoughts and conceptions of religion — of immortality — of God, 
must not widen beyond the dogmatic theology of the * Priest,' the 
' Pope,' or the * Bishop.' This is a conspicuous feature of the 
patriarchal age. Catholicism indicates this stage of religious 
progression. 

I have not now time to delineate and amplify the peculiarities 
and theological restrictions of the patriarchal stage of human prog- 
ress ; and, therefore, pass on to the brief contemplation of the age 
of Civilism, which is the present. 

The Authority in this age is composed of Doctrine and Wealth. 
Order is still unfolding out of chaos ; the darkness of previous ages 
is h&t dispersing; and the mounts of truth begin to break upon 
the human mind with a startling grandeur ! Position resolves 
itself into Doctrine — Title is lost in Wealth. Men are lees revered ; 
but Doctrine is the standard of religious authority. It is not who 
preaches, but what is preached. The people engage a clergyman 
and tell him what form of doctrine they require him to disclose. 
Priests, Popes, and Bishops are now more at the disposal of the 
multitude. People do not any longer believe all truth and religious 
instruction to be exclusively possessed by theological teachers. 
The enlightened mind no longer believes all inspiration to be con- 
fined to the prophet, nor to the pope, nor to the church, nor to the 
dergy ; but the belief now is, that the " word of God" — ^that all 
inspiration — that all sacred and religious truth, is to be found only 

33* 



Digitized 



by Google 



d90 THE GREAT HARMOKIA. 

between the first Chapter of Genesis and the last sentence of Beve- 
latiou. Yerilj, all the desires and fears of the savage — all the 
strength and mysteries of the barbarian — ^all the positions and titles 
of patriarchalism — ^have ultimated themselves in the Doctrine and 
Wealth of this, our Age ! 

Bnt there is a still higher standard of judgment — ^an Authorit7 
which we can all aspire to be, and yet it will forever be in advance 
of us! 

I desire your attention to the Age which has dawned in the souls 
of a few of us, but which is destined to be the borial crown o£ all 
nations. This is Republicanism ! In this Age, there is no Au- 
thority but Nature and Reason ! Nature the great exponent of 
(Jod ; and Reason, the great exponent of Nature, — ^these are the 
supreme Authority upon all things which pertain to man and his 
Maker. Surely, this is self-evident Even now, reason is employed 
to read the Bible, to interpret its sentences, to amplify texts into 
sermons, to deliver those discourses — to manage all things, in &cty 
in Church and State ; because a person, who is not blessed with a 
full share of intelligence, is never intrusted with any important 
office in either institution. 

Nature is the Universe; it stretches out £ur and wide as the 
only sure and unchangeable manifestation of God. It is a Revela- 
tion of his character, his designs, his laws, lus wisdom, and his 
love. I do not mean by nature what Christians mean by that term 
when they say that " Nature harmonizes with Revelation." 

They mean the stones, and trees, and flowers, and, now and 
then, they venture to elevate their thoughts to the stars-; this is a 
low and materialistic view of Nature I 

In the ^ Republican Age," which is to come, the estimation of 
Nature is nothing less than the infinite universe, with all its material 
and spiritual possessions ! 

And Beaaon is fic^rever tq \>q reipffded 41s atipe^or \o nuturo, 



Digitized 



by Google 



HARMOKIAL BROTHERHOOD. Wl 

became it is the power of the soul whereby man reads the vast rev- 
elations of Nature and communes with the Living Mind. 

This, then, is my reply to the question under consideration — 
Nature and Reason constitute the only true standard upon religious 
subjects. With this standard before us, we may advance forever 
and ever, and never reach further or higher than it extends ; for 
the Great Mind of the Universe is the author of all truth, and all 
truth will be found to be subordinate to the immeasurable standard 
by which it shall be forever determined ! 



THB OON0TXTUTION OF THB HARMONIAL BROTHBBHOOD. 

From the Interior — ^from the world of spirits — ^I am impressed to 
present for your consideration some thoughts and resolutions con- 
cerning our present and future organization. 

A natural and firm foundation — something approximating to the 
harmonious structure of the kingdom of Heaven — ^must be first 
established ere we can proceed to a declaration of our sentiments, 
and to a practical application of our glorious principles to our mu- 
tual education, and to the re-construction of modem society. We 
profess to be the faithful followers of Nature and of Nature's God I 
Therefore, to be consistent and truthful, we should divest ourselves 
and our organization or constitution, of every error and artificial 
form which deface the moral and social world about us. 

In the first place, let us be truthful to Nature, and, therefore, to 
Nature's God. 

Hitherto you have organized your sodety upon the superficial 
methods of the undeveloped world. It is my impression that yon 
have trammeled your movements and your personal development, 



Digitized 



by Google 



m * THB OBBAT HXRUO^IJl. 

bj a &]86 md unnitiind ooii8titi|tion. You profess, or fatbor jpm 
all desire, to be moved by the spoataiieoiis and immutable principleB 
of Nature ; and yet you have an arbitrary election of officers. 

Let me direct your attention, lor a few moments, to the reveal- 
mentB and {mxtesses of Nature. She conducts her stupendous 
operations according to ffroups, series, and degrees. Every class c^ 
minerals has a single system of development It has a type and a 
head of formation. The flowers arrange themselves aecording to 
specific gradations of refinement. So with animals, and so with 
man. So ^it is in the planetafy systems. You will find neither 
IVesident, Secretary, nor Treasurer in our SoUr System. The sun 
does not have any record made of its doings, other than the l^ti- 
mato impression which it daily makes upon the orbs which roll 
beneath its power 1 The tides ebb and flow according to prindple I 
The violet gives forth its native fragrance without a Secretary to 
record the quantity of its delicious emanations. And the rivu- 
let gives out its low, munnuring music without any artificial 
organization. 

And look at Man, as existing in the order of Nature. His or- 
ganization has no Priesident, Secretary, and Treasurer. He has but 
one head, one heart, one conscience! Now I am impressed from the 
sjMritual world to consider man as the best and highest type of or- 
ganization in heoBg — ^it is the best for societies or nations, because 
it is the order of the universe. He has but one Brain — ^a senso- 
rium ; but this is wisely provided with senses and other means of 
holding firatemal conmierce with the external world. This is the 
tme form of an oiganization. 

I have not now time to trace the intrinsic beauty and harmcmy 
of man's physical and spiritual organism ; but I proceed, presently, 
to apply the principles of his constitution to the formation of an 
Universal Harmonial Brotherhood* As I have already remarked^ 
our object is, or it should be, the development of the kingdom of 



Digitized 



by Google 



HARMONIAL BROTHERHOOD. 398 

Heaven on earth I Bat let me assure you, brethren, that a Presi- 
dent, a Secretary, and a Treasurer, will never pertain to an object 
so exalted and so divine. In an undeveloped condition, we must 
have officers corresponding to these, but let us quickly learn to 
gravitate to our respective positions, without all the form and cere- 
mony of voting. 

Let us now proceed to our new and educational organization. 
Let the human form — ^the organization in which God has expressed 
his image — ^be our inward and external model. 

In the first place, the human body has a head, or a brain. This 
brain supplies the dependent system with the energizing principles 
of motion, life, sensation, and intelligence. 

In the second place, this brain, and the entire system through it, 
are supplied with appropriate senses which serve to connect the whole 
internal organism with the external world ; and the whole organism 
is also supplied with appropriate agents, or instrumentalities of loco- 
motion o^ progress. 

In the third place, the conventional names of the superior senses, 
as you all know, are, the J^ye, the JSar, the Tongue ; the phys- 
ical instrumentalities of progress are the Hands and the Feet. 
Now let us consider ourselves as one human body — a Natural 
Church. Of this, a faithful disciple^of Truth hath said, "The 
body is not one member, but many. If the foot shall say, * Because 
I am not the hand, I am not of the body,' is it, therefore, not of the 
body ?" * * * "If the whole body were an eye, where were the 
hearing ? If the whole were hearing, where were the smelling ?** 
* * * " And if they were all one member, where were the body? 
But now are there many members, yet but one body. And the 
eye can not say unto the hand, ' I have no need of thee' : nor again 
the head to the feet, * I have no need of you.' " * * * " There 
should be no schism in the body ; but the members should have 
the same care one for another. And whether one member suffer. 



Digitized 



by Google 



m THE OKSAT HABMOlfflA. 

all the membeis suffer with it : or one member be honored, all the 
members rejoice with it." All this is the plainest philosophy of 
truth. Now let us apply it to ourselves. Let us remember that we 
are, as an organization, but just born — just emancipated from the 
confinements of superstition and error. 

Let us draw a sponge over the past ; let us abolish our previous 
organization ; let us date our existence from this hour ; let us call 
ourselves " The Habmonial Brotherhood." 

Now to be natural, and therefore truthful, let us have a " Brain^ 
to supply us with the physiological or functional principles of Love, 
Wisdom, Harmony, and Progression. 

Again : To be perfectly natural, let us have an " Eye," an " Ear,'* 
and a " Tongue ;" let these senses be called Mentors^ because they 
naturally occupy the position of counselors, advisers, and peace- 
makers. 

Again : To be natural, let us have " two hands," and " two feet." 
Let the two hands be called Executors, because they naturally per- 
form the office assigned to them by the brain and the senses. And 
let the two feet be called Promoters, because they subserve the 
high and lofty purposes of progress and development. 

Let us now proceed to state our Constitution, and to define the 
duties of our officers. 

THE HARMONIAL BROTHERHOOD, 

OBGANIZED MAY 4tH, 1851, 
HARTFORD, OONN. , 

Whose Motto U *< Universal Liberty, Fraternity, and Unity,** 

This Brotherhood shall have one Brain, three Senses, two Hands, 
and two Feet. 

Besdved, That the " Brain" shall be called the Sensoriumy whose 
legitimate duty shall consist in imparting the principles of motion, 



Digitized 



by Google 



HARMONIAL BROTHERHOOD. 395 

life, sensation, and intelligence to the dependent organism — ^that is, 
to inculcate, in his speech and life, the principles of truth, harmony, 
and reformation, — ^to provide die Brotherhood with the proper 
means and instrumentalities of education. 

Resolved, That the " Eye" be called First Mentor, whose legiti- 
mate duty it shall be to call the attention and actions of the Brother- 
hood to order — ^to open the meetings, and to see that order and 
harmony be preserved at all times and every where throughout the 
dependent organism. 

Resolved, That the " Ear" be called Second Mentor, whose legiti- 
mate duty it shall be to hear all questions, suggestions, or proposi- 
tions, and to present the same to the Brotherhood through the 
Sensorium. Also to hear, and to seek out the cause of^ and remove 
all dissatisfactions, dissensions, disturbances, and misunderstandings 
which may occur within the youthful, and, as yet, undisciplined 
organization. His duty is to be a peace-maker — ^to encourage every 
man to be a law unto himself. 

Besolved, That the " Tongue" be called Third Mentor, whose 
legitimate duty it shall be to receive all donations of money or fur- 
niture, to keep the accounts, and to briefly report, on the opening 
of the first week-day meeting of each month, the nature and amount of 
the general and current expenses of the Brotherhood ; and the amount 
and nature of the various donations, and how by him appropriated 
to the purchasing, paying for, <fec., of such articles as are required. 

Resolved, That the " Hands" be called Executors, whose legiti- 
mate duty shall consist in executing the decisions of the Brother- 
hood with regard to any external or physical movements which 
may at any future period or season be deemed wisdom ; — ^more 
especially with regard to tendering the sympathies and assistance 
of the Harmonial Brotherhood to those among them who are sick, 
in trouble or distress ; and to extend the same to all human society, 
without regard to sect, complexion, or country. 



Digitized 



by Google 



396 THB GREAT HABMOKIA. 

Resolved, That the " Feet" be called Promoters, whose legitimate 
duty shall consist in advancing the decisions of the Brotherhood with 
regard to its public festivals, feasts, amusements, lectures, reforms, 
and to the practical application or manifestation of its principles : — 
more especially to assist in perfecting the dedsions and efforts of 
the Brotherhood with regard to its ultimate oi^anization of labor, 
capitaly and talent upon the reciprocal principles of universal dis- 
tributive justice, as set forth in its Declaration of Independence. 

Furthermore Resolved, That the Second Mentor, whose duty 
refers especially to pecuniary affairs, shall never openly ask the 
Brotherhood, during any one of its sessions, to assist in discharging 
its contingent or other expenses. All pecuniary assistance must 
come unsolicited and spontaneous, during our sessions, or whenever 
bestowed, or not at all. It is the duty of every member to privately 
and unostentatiously interest himself or herself in this, as in other 
things which pertain to our association ; but we will assemble in the 
distant groves — we will take pews under the spreading boughs cf 
some old lofty oak, rather than attach any pecuniary embarrass* 
ment or odium to the Harmonial Brotherhood. Resolved, there- 
fore, that it is the duty of the Second Mentor of the Brotherhood 
to keep order among the members with regard to these pecuniary 
considerations. 

Resolved, That hereafter — except in case of an emergency or 
inharmony, as defined in the provision below, there shall be no 
stated period for the arbitrary election of officers, either by vote or 
ballot ; because when the little particle of matter in the stalk or 
body of a plant has become sufficiently refined to ascend to 
the exalted position of the fruit, then that particle naturally and 
spontaneously advances to its appropriate sphere. This is a law 
of Nature, and we are resolved that it shall also constitute our 
law. Therefore, 

Resolved, That whenever any member of this Brotherhood shall 



Digitized 



by Google 



HARMONIAL BROTHERHOOD. 897 

haire arrived at a degree of worldly liberty and moral harmony, 
wliicli will qualify him or her to take the responsible position of the 
Sensorium, or Fmi Mentor, or Second Mentor, or Third Mentor, or 
Executor, or Promoter, then the incumbent sensorial, mentorial, or 
subordinate ofBtoer, shall optionally vacate his or her position, which 
shall in such a case be filled by the thus morally qualified member. 
Providing, however, that in case this spontaneous gravitation of 
members to officership shall be deemed wrong — ^the evidence of 
which shall alone consist in a palpable and unnecessary succession 
of failures on the part of the officer or officers to discharge his or 
their respective duty or duties, then the Second Mentor shall present 
the proposition for a change to the Sensorium, and the latter shall 
present it to the Brotherhood, which should, in such an emergency, 
(that ought never to occur,) decide the election of another officer, 
or officers, by ballot. And, furthermore, it is provided, until the 
members of this Harmonial Body shall have learned to justly and 
naturally estimate their respective physical powers, outer circum- 
stances, and moral qualifications to properly occupy the positions to 
which they should individually aspire, the ballot shall be the method 
of determining the desires and preferences of the Brotherhood with 
regard to those who shall be their efficient and peace-making officers. 

JResolved, That the Harmonial Brotherhood shall embrace both 
sexes, male and female ; each alike to be considered capable of 
voting, and eligible for office. 

Besolved, That the members proper of the Harmonial Brother- 
hood shall consist of those individuals who have signed their names 
to the sentiments set forth in the Declaration of Independence, and 
that the officers shall be chosen fi*om among them : nevertheless, 
resolved, that always yielding ourselves to be governed by the prin- 
ciples of harmonial truth, we will consider and fraternally esteem 
all men and women who are seeking to know the Truth, and who 
associate with us in this exalted pursuit (whether perfectly friendly 

. 34 



Digitized 



by Google 



ns THE GRSAT HABMONIA. 

or Bot to oar Dedaration and Ooofttitiition) as bcolii^B and siiten^ 
and as capable of votmg lor oflEiean. And finaSy, 

Be$ol9ed, That we will all aspire to be SensonnnB, and Menicm, 
and ExecwboiB and Piomotera, in oar ^daily walk and conven»- 
iionf and that we will strire to be kind^ and Ibrgmng, and 
generous to all men. And tbat we will consider him who does his 
best, howerer little that may be, as eonspicuonsiy distangoidbed 
from him who does nothing, toward establishing aanoag mankind 
the Harmonial Brotherhood, by which we mean the kingdcm of 
HeaTen on earth. 



TSa OOHTSatATIOKAL. 



It is with pleasure I make the annooncement, that my mind has 
been, for the past four weeks, perraded with the interior impression 
that we should adopt measures whereby to cultiyate and improve 
the rising generation. To better define our movement^ I haye sid>- 
mitted to you, a Declaration of Independence — an instrument de- 
darii^ our indep^denoe of all thoae things in Modem Theology, 
Modem Education, and Modem Sodety, whidi tend, in any manner 
whatsoever, to arrest or disarrange the progression and hi^^nness 
of Mankind. It is hazdly necessary to r^>eat, that our objects are, 
&e harmonization of individuals and the harmonization ci sociely. 
In order to accomplish these ends, we should decbie ourselves 
independent, and maintain our independence, of every thii^ which 
stands as a manifest barrier, between us and those oljects. This 
constitutes the grand design of our declaration. 

My present thoughts, however, are concerning oar djatf to the 
; generations. 



Digitized 



by Google 



THE CONVERSATIONAL. Mt 

H is undeniable, that our children are taught, in the Bimdaj- 
sehoob, to believe in the most sool-reTolting doctrines* They aie 
educated to consider themselves '^ totally depraved,^' and as being 
under the "curse" of the living GKhL They are taught to regard 
themselves as sinners by nature, and a& incapable of being good 
and heaven-worthy, independent c^ the Bible and the Church. 
They are taught to believe in a Gk>d of Love, who, at the same 
time, encourages Hate ; and in a God of Heaven, who, at the same 
time, permits the everlasting duration of HeU. Our cMdren are 
also taught, ae we have been, to suspect every impulse or inclina- 
tion, and to repudiate every attempt to reason upon religious 
matters, as the caprices and promptings of some imaginary demon. 
Thus, our youth become contaminated by the existing methods of 
religious education ; and when they advance in years, and become 
meu and women, they either become bigots and sectarians, or else 
skeptics and misanthropes. A sadoess and gloom are consequently 
thrown over our minds ; and we deprive ourselves and our children 
of two-thirds of that enjoyment and progressive h^j^iness which 
are the inalienable rights of mankind. Now I propose, therefore, 
to establish a Conversational — ^that is, a meeting of our youth in 
^tm room, (say every Sunday morning between the hours of ten 
and twelve) ft^r the purpose of Mutual Conference and Listruction. 

This meeting shall be totally divested of all the melanchdy 
horrors which aj^rtain to the Sunday-schools of our churches, and 
which the most of us remember as the incubi of our childhood. 
Nay, not so ! but we will teach our youth to revere the imperial 
laws of conscience ; we will teach them that there is one true God, 
whose attributes are Love, Will and Wisdom ; we will teadi them 
the great principles of cause and effect ; we will teach them that 
heaven consists in a condition, or.a series of conditions ; that Beason 
is the prime minister of the soul ; that all war, and slavery, and 
tyranny, and despotism, and discord, and error, and transgression, 



Digitized 



by Google 



40* THB GREAT HARMOITIA. 

are wrong and productive of nnhappiness ; and ve will teach them 
to repudiate every thing (every where) which militates against the 
free discharge of our respective duties; that whatever trade, <»r 
profession, or law, or theology, or church, or priesthood, which re- 
strains us in obeymg our highest intuitions, is wrong and unworthy 
of our support We will teach them to believe in and exercase 
universal love, and justice, and forgiveness, and every coneeivaUe 
phase of righteousness. In a word, — ^we will teach them the 
m<»tftlity of Nature ; make them good men and women ; and true 
harmonizers of society. 

My impressions are, that ^ The Gonv^sational'' should be ccok- 
ducted in accordance with the principles of affinity or sympathetic 
assodation. That is to say, the meeting should give off or emit a 
dieeiful emanation of brotheriy love and good will to all men, 
which each child will feel and assist to propagate. Our instructaonar 
may be imparted by questions and replies. The children may ask 
Huch questions as they may desire ; and the teachers should fumi^ 
what they conceive to be the proper answers. The teachers should 
be catechised by the pupils ; and, vice versa, as wisdom may sug- 
gest I am ^impressed to begin with the foundation principles of 
Harmonial truth, and progress, in regular order, to the subhrnest 
revelations of Nature. It is our duty to throw around the young 
men of our dty, the great sphere of these principles. Let us draw 
them into our " conversational." Let us make of them both stu- 
dents and teachers. Let us draw them away from their hiding- 
places — draw them from their intoxicating beverages ; from their 
card-tables; from their vitiating habits — and convert them into 
moral reformers I Yea, into Philosophers, and champions of a 
universal Reformation. 

And, friends, let it be remembered that our '' conversational'* 
should be attended by children of all sects and complexions whose 
respective ages may range any where between two years and a 



Digitized 



by Google 



THE CONVERSATIONAL. 401 

century! Because, except men become "as little children" ihey 
can not enter into the kingdom of Harmony. Or, in other words, 
we all should become students and teachers, willing to be taught 
and capable of teaching. 

We will also have singing. We will have our children chant the 
anthem of Love, and Wisdom, and Use, and Justice, and Power, 
and Beauty, and Aspiration, and Harmony. Yea, we will put a 
" new song" into their mouths. We will echo the music of the 
spheres ! We will teach our children to press forward — to progress 
— ^to aspire continually, and thus to " pray without ceasing." And 
more — ^we will do for our youth what the church has neither the 
disposition nor liie power to do — ^namely — ^we will make them 
Happy. 

Brethren, I have now given you my interior impressions upon 
the subject of beginning at the very foundations of existing errors 
and institutions, with the undisguised design of dethroning super- 
stition, and despotism, and ignorance, and of building up a New 
Superstructure of peace and harmony. These impressions I do not 
recommend to you as infalhble ; but simply as worthy of your 
conuderation and decision. You will be doing right, I think, to 
make this matter a subject for immediate action. 

34* 



Digitized 



by Google 



A LIST OF BOOKS 



»T 



BENJAMIN B. MUSSEY AND COMPANY, 

VO. M, OOBHHILL, ASS 86, BSAITUB 8IBXST, B08TOV. 



MUSIC BOOKS. 



THE MODEM HARP, 

Or, BOSTON SACRED MELODIST.-* A Colkclion of 
Glarch ^nac, comprising, in addition to many of the mort Popular 
TanitB in common use, a great varied of new and onffnal Tnnei^ 
Sentences, Chants, Motets, and Anthems, adapted to Socid and 
Beligbos Wocdiip, Societies, Singing Schools, &c. B7 Edwabd 
L. Whits and John E. Gould. 

This Book, in the short space of twelve months, has passed throsgh 
no less than sixteen editions, and is now used in all the bsst Choirs and 
Sodeties in New England, and is nniyeisaUj considered as one of the 
best books of Chnrdi Mnsic now in nse. 

«So fiur as we hare been able to examine this work, we shonld jndge 
it to be superior to any modem work that we have seen.** — ShoM^gtoi 
DmoctaL 

« In bringing this work before the pabUc, no time or pains hate been 
spared to render it not only a popular, but a nsef nl Collection. More 
than the nsnal nnmher of new Tnnes occupy a space in it, and most of 
this new Music is of a high character, and possesses the trae attributes 
of Church Music. There is also to be found an unusual number oif 
Sentences, Select Pieces, Chants, &&, suitable for the opening and dosing 
of divine worshro, among which the entire service of the Protestant 
Episcopal Churcn is given in the order of performance. 

<* The whole Collection is judiciously arranged, and will undoubtedly 
ake a rank second to none of the numerous publications of Clmrca 
Ifusio now is xuK.'"^AtUu, 



Digitized 



by Google 



* This Book ifl composed moitljof Mvaie sew to tiho Ameriean ]mMm^ 
■ad embraces every variety of metre now in use, with nameroos (S«i- 
tenoes, Chants, Motets, and Anthems, suited to pakicolar occasions."- 
Salem ObKirwr 

[ExhtKt^alMiBrfo(mSaf.]ld.K, (Mm^ of Pdmir, Mas*,] 
** I am free to acknowledge that I have Iteen very highly gratified with 
the musical taste and talent exhibited by the authors. lit selfais to me 
that a laiger proportion than is usual in books of tins kind, will be found 
suitable imd edifying for common choirs and congregations. The seiec- 
tton of wotdtj set to the Music, is very chaste, and well aJUpted to devo- 
tional purposes ; which gives an additional interest to the work. I am 
happy to leam that it is soon to be introduced in our own congregatioc" 

M.K CROSS 

THE OPEM CHORUS BOOK, 

Consiflting of Trios, Quartets, Quinteis, Solos, and Chornsesy 
selected and arranged from the most popular Operas of Yon Weber, 
Bossini, Meyerbeer, Bellini, Benedict, Donizetti, Mercadante, 
Auber, Balfe, Verdi, and Bishop. Bj £dwa]U> K Whitx and 
John E. Gould. 

[We select the foUowing from numeroue Notices of this Work ■ 

" Salex, Kotsxbbh IST, 1847. 

* Kb. B. B. Mussbt — Dbab Sib — I have examined the new publica* 
tion which has lately come from your press, ealled tiie * Osnu Cbobus 
BooKj,* and do not hesitate to commend its design and execution. The 
Selections are well made and well arranged, and are, almost all of them, 
ffems of high musical yalue. The field from which they were gathered, 
has not, until now, been explored. It is rich in fruits, and it is to be 
hoped, that such success may attend this first gathering, as to induce the 
reiq>ers again to try the sickte.** 

Yourfriend andserrant, ^ |^ OIIVEB. 

** Ob every pafle there is endenoe of much patience, case, and industry, 
on the part of the Editors, and we Question if among ail the yolumes 
of Secular Music that hare been i>ublished ui this country, there will be 
finuid one that has more real daims to the admirataon of the musical 
public than tiiis. The Work abounds in those delicious gems of the 
Opera, any one of which is beautiful enough to tempt oar readers to 
1k»panhmi€ilihtYAeAtoo\ins$k^^ WkSg. 

[JVdhi Tkptmis Power^ Eaq,\ 

** Boston, Dbo. S9th, 1847. 
" OBBTUucBir, — ^^ Earing examined, with some care, the *OnEBi 
Chobus Book,' of which you are the publishers, I cheerfully gire you 
my opinion of its particmar merits. As the stud^ and practioe of 



Digitized 



by Google 



Bandar Vtai Marie hti been punned irUh ineraaaed seal and aweeMiy 
within a few yean, it has been a leading object to find aceeesibie advaa- 
ded woriu of a good character. The practice of the old standard Glees, 
however excellent, has lost its novelty, and some of its interest A 
Ugfaer grade of compositions has been required ; and the grarafnl and 
charming chomses or the modem Opera have given an increasing desire 
for that class of compositions. 

*^ In selflEting from the stahdard works of the day, a knowledge of 
the requirements of performers, and a good jadgment as to what shall 
meet these requirements, were imperative. The collection of the Ovsmjl 
pBOBua BooK*ha8 been made with good discretion, combining what ia 
in advance of the current standard, and, at the same time, affording to 
aocial parties, for which it seems to be particularly prepared, the eaqf 
means of studying gems of some of the best masters. 

** Whatever motiye of ambition or interest suggested the idea of tliia 
Collection, the Book is exactly what is wanted at this time; and it wiU 
be taken as a fkvor to the musical public, inasmuch as it cannot fail to 
be a gnat aoquirition for practioe, and a means of creating a better 
taste. A book got at with such good properties, cannot fail to be well 
noe&nd." Besp^stfnlly yonis, 

THOMAS POWER. 



THE TYEOLIEN LYRE, 

A Glee Book, conabting of easy pieces, azraaged moedy fti 
Soprano Alto, Tenor, and Bass Voices, with and without Piano 
Forte A..C(nnpanimentB, comprising a complete collection of Solosb 
Dnets, Trios, Qnartets, Qnintets, Cboroaea, &c., for the use of 
Societies, Schools, Clubs, Choin, and the Social Circle. Bj 
Edwabd Jm White and John E. Goiju>. 

The sale which this Work has already met, is evidence that its meiiCi 
are well known to the public; but we extract the following from ^ Tlu 
WiMofMime:^ — * It contains many subjects from different popular 
Operas, Tery beantifiilly elaborated, among which we recognize many 
gems of melody from Kossini, Auber, BeUini, Balfe, &c. Also some 
sterling Glee compositions from Bishop, Spofforth, Danby, Ac, said a 
large number of those Tyrolien melodies which Ifalibran and the * Reiner 
Family* used to electrify their hearers. The Work will not only be a 
pleasant social companion, but will be found extremely useful for Choini, 
Sdiools, &c." 

*It is a lai^ and well executed volume of two hundred and thir^ 
pages, containing easy nieces, arranged mostly for Soprano, Alto, Tenor, 
ana Bass Voices, wim and without Fiano-Forto Accompaniments, 
comprising a complete Collection of Solos, DuetSvTiios, Quartets, 
Qnintets, Choruses, Ac. The names of Sdwaxd L. Whitb and Johv 
B. Gould, by whom the Music is composed, selected, and arranged, 
f| a snffident reeopuiifliidatlon of iti exoeUeiioe.*'— (Xml|hmcA. 



Digitized 



by Google 



4 



THE BOSTON MEIODEON, VOL. I. 

A Ckdlection of Secular Melodies, consisting of Songs, Gleeii 
Bounds, Catches, &c., including many of the most popukr Piecci 
of the day ; arranged and harmonized for Four Voicea By £i>* 
WABD L. White. 



THE BOSTON MELODEON, VOL. H. 

A Collection of Secular Melodies, consisting of Songs, 61e«% 
Bounds, Catches, &&, including many of the most popular piecei 
of the day, arranged and harmonized fixr four Toices, vol. 2, by £ 
L. White. 

The abore Books haye been before the public some two years, during 
which time, more than 23,000 of them have been sold, and their repn* 
tation is too well known to require any commendation. 



THE WKEATH OF SCHOOL SONGS, 

Conssting of Songs, Hymns, and Chants, with appropriate Musig^ 
designed for the use of Conmion Schools, Seminaries, &c. To which 
ire added the Elements of Vocal Music, arranged according to 
the Pestalozzian System of Instraction; with numerous Exerciseay 
intended to supersede (in part) the neces^ty of the Black-board. 
By Edwaed L. White and Johk E. Gtould. 

<*Thl8 Work is jost the thing for Schools, Jayenile Concerts, &c.^ 
consisting of Songs, Hymns, and Chants, with appropriate Music, de* 
signed for the use of dommon Schools, Seminaries, &c., to which it 
prefixed the elements of Vocal Music. In many of the Public Schools 
out of Ihe city, as weU as in, Music has recently constituted a part of 
the studies of the pupils. This we are glad to see, as many adyantages 
may be deriyed from such a course. And the experiments, as yet, haye 
proyed quite satisfactory. For such purposes, we have seen no better 
work than the *Wbbath of School Songs.*" — Olive Branch. 

"Wreath of School Songs."— "The above is the title of a 
New Music Book, just from the press, and is peculiarly calculated to 
mterest the young sinser and make him acquainted with the Elements 
of Music"— Eastern MjH 

"It is a charming little volume, and we recommend it to all who hvm 
AuniUes."--i8S^mar 



Digitized 



by Google 



BAKER'S ELEMENTAKI MUSIC BOOK, 

Cbmpriiiiig a variety of Songs, H7111110, Ohaiitis ^ IMgned 
ftkr fhe use of PubEc and PrhrBle Scboob. By Bewjaxut F. 



•This Hftfle Work is dodgned for Childzen, as its tide IncUcatet. Kb. 
Baxxe is an aooompUshM and snccessftil Teacher of Music in oof 
Pafalie Schools; and Us espeiience m teacliiog Children to sing, has 
cnabtod hintaprepavo a iPM^ adapted to tiieirwaiilB. The ialradno- 



toiy part is simple and comprefaensiTe; and, in the hands of a good 
t&il to lead (he learner to a tho 



r, cannot mil to lead (he learner to a thoroogh knowledge of tha 
B of Mosie. The Songs are for the most part Urely and interesting, 
eontaining just and moral sentiments ; and the Ma^ is adailrab^r 
aAspCedtottaa. WeoonuaendifctoliMatteBlionef attthoseintenstod 
In school edncation." — Ailas, 

*The Book is prepared with knowledge and judgment, and is admi- 
lably adi^ted to the purposes for wfai<£ it is des^ned; and oar Com- 
mittee, wisely rmxding toe interest of onr Childiin, haTo anthoriaed 
its nsein those Schools of whidi ILl Bakbe has the care."— Ifirconfift 
JammaL 

** Tf e hate ezamined this Work, and do not hesitate to recommend it 
to all who are desirous of obtaining a useful book. The Elements of 
linsic are arranged in the most natural and convenient order for the 
ase of Sineing Shools and Private Classes. Afber a few Introductory 
Bamarisis, Sie Sode is introduced to the learner, and explained in the 
anthoi's peculiarly plain and happy style. Next in order is the Stafl^ 
Cleft, Notes, Bests, Ac. The whole Work is regnlariy hiid out in the 
aost comprehensive form, illustrated with appropriate Remiu^ and 
Bxamples. The Examples on the transposition of the scale, are the 
most plain and the easiest for the pnpil to understand of any we havo 
ever seen. The Book also contains about one hundred and twen^ 
pages of Mnsic, * designed for the nse of Public and Private Sdiools.* 
Teachers of Ifnsic wifi find this a very nsefnl text-book, as it wiU eaahlo 
them to go through with the Elementary department of instraetion hi 
«M half of the time which it nsnaUy requres.*'— WoHdcfMuio. 



THE SABBATH SCHOOL LUTE; 

A Sdedaon of Hymns and appropriate Melodies, adapted to the 
•ttte of SabhadiSehools and Social Meetiags. By£.L.WHiTB 
and J. E. Gottld, anihors of the <*Modem Hax^" ^Tyrofiaa 
Lyre," "Wreath of School Songs," "Opera Chorus Book,* 



Digitized 



by Google 



SCHOOL BOOKS. 



lUt€Sk€Ocb:*» Bookkeeptiy.— A New Method of teecUag 
tilie Art of Bookkeeping, by J. iBTnr Jutghgogk. 

HttclicO€l£*s Kejr.— A Key to Httdiooek^ Method of Beok 

keephig. 

Fremck 8pokeii.-*A New Syitem of Teaduog Aendv by 
Bdwabd Chubcb. 

Cotter's FliyslOlMy.--i-AiietonTsiidFliyriology,aerign^ 
A ee de miee and Fkunilies, by CALnx Cums, ILD., with ofer 906 
SagnTiiigs. 



€«tt^sFlntBool£.^FfantBookonA]iflloitty«iidHi3«iology, 
lyCUi^nr Cirran, ILD^ with 84 Engwniige. 

CoIbiini*S Sequel* ~ Arithmetic, upon the induOwe method of 
Instractioii, being » Sequel to Intellectnal Arithmetic, by Wabbbn Coir 
BUXH, A.M. 

Boy;er'8 French IMctioiiary* — Beyer's French Dietioimay, 

comprising aU the Improvements of the latest Paris and London editions, 
with a hi^g;e nnmber of nsefol Words and Phrases, selected from the 
modem dictionaries of Baiste, Mailly, Catinean, and others, with the pio> 
nnnciation of each word, according to the dictionary of the Abbe Tafdy : 
to whidi are prefixed Boles for tfie Pronunciation of JTrench Vowelii 
Diphthongs, and final Consonants, with a table of French Yerbs, 4tc 

Slierwin** AMgehrau^An Elementair Treatise on Algehnn 
for Uie use of Students in BBgh Schools and Colleges, by ffnouMM 
SHBBwnr, AM. 



I'S Key.^A Key to the Klementaiy Tkmtise m Alge- 
bra, by Thoxab SHBBwnr, AM. 

Worcestei'slHetioiiaryy hi i toL ^ro. 

IFelMMegr^ INeCi^iiary, complete, imahridged, evown qvaitow 

F. A* Adams's AriUtnaetic and Key. 



PRONOUNCING BIBLE. 

JiirtPabI]«hed,aB«w editaon of Alger^i Fronoimdiig Bibl% li 
1 Tol. octaya 

" This is an iuTaluable edition cf the M>]e, and shonld be In evwy 
family where there are children.'* 



Digitized 



by Google 



CLASSICAL BOOKS. 

Cr09by*s Cte-e^k Onumnar.— A Giammar of the Gknak 
Language, by Alphsus Cbobbt, Professor of the Greek Langnage mui 
literature, in Dartmouth College. 

Cv*aftb7*s Chreek Tables. 

Crosby's XeBopbon's u 



Pl€l£erliic*s Ore^k I^exicoii*— This is the toe Greek La 

tOBinnse. 

. I«eireretl?s Ijalta IjexAemat^ i ToLSTa 

Oonld's <Hrid« — Excerpta ezscriptis Pnblii Ondii Kasonis, aeee* 
ioBt NotnUD An^ca et Qiuestioiies, in nsam ScholsB Bostonieosia. Ctts 
B. A. GouiiD, AJtf. 

laoilld's Horaise.— Qnintii Horatu Flaod Opera, aooedvnt 
Clayis, Metrioa, et Notsi AnglicsB Jnyentati Accommodatse. Cnra B. A^ 
Gouu), AJ^ 

CU^uld^S Tlri^. — Pablins Ylreiliiis liaro's Bacolica, Geoigica 
et ^neis, accedunt Clavis, Metrica, J^otnlie Anglic«, et Qiuestionesi 
Cora B. A. Gould. 

Xenopbim's Anabasis.— Xenophon's expedition of CTma, 
with English notes, prepared for the use of Schools and Ck>Ueges, inth t 
Life of the Author, by Chables Dsxteb CLfiTELAin>. 

Ore^k I^eleetiis. — Delectus Sententiarum Grscanun ad vaius 
liionnm aooommodatos ; enm Notnlis et Lexioo. 



MISCELLANEOUS BOOKS. 

Encyclopedia Americana. — A popular Dictionary of Arti» 
Sciences, Literature, History, Politics, and Biography, a new editioii, 
incloding a copious collection of original Article in American Biogra- 
phy; euted by Fkajtcis Liebbb, assisted by E. WiaoiJsswo&T& 
14 Tols., library style. 

A Oeneral Biograpliical Dictionary, comprising a sum- 
mary account of the most Distinguished Persons of all Ages, X^adona, 
and Professions, inclndine more than One Thousand articles of American 
Biography, by the Rev. J. L. Buolb, D.D., author of the Family Eni^- 
dopedia of Useful Knowledge, and various other works on Edncatioa 
and General Literature. EighUi edition, revised. 

Tappan's P<»enis.— Sacred and MisceUaneons Poems, by 

W.B.TAPPAH. 

Tbe Oreen Monnlain Boys.— By the author of Loeka 
Amsden, or the School Master; May Martin, &c. Bevised edition. 
* This is one of the i£ost stirring Tales of the day.** 



Digitized 



by Google 



d by Google 



Digitized fc 



Digitized 



by Google 



Digitized 



by Google 



Digitized 



by Google